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BOOK 266.3. AN24H c 1
ANOERSON-MORSHEAD # HISTORY OF
UNIVERSITIES MISSION TO CENTRAL A
3 T1S3 000b7a7fl 1
THE HISTORY OF THE UNIVERSITIES'
MISSION TO CENTRAL AFRICA
1859-1909
Digitized by the Internet Archive
in 2009 with funding from
Boston Library Consortium IVIember Libraries
http://www.archive.org/details/historyofuniversOOande
tibe Ibistor^ of the
6V
xnnivevsities' fiftission \A^\
to Central Eftica
1859=1909
BY
A. E. M. ANDERSON-MORSHEAD
NEW AND REVISED EDITION
XonDon
OFFICE OF THE UNIVERSITIES' MISSION TO CENTRAL AFRICA
9 DARTMOUTH STREET, WESTMINSTER, S.W.
1909
" From earth, the censer at His feet,
Mounts to the Lord the savour sweet
Of that which once for all
He gave upon the Cross, and we
Give daily, earth's release to be
From daily use and thrall.
* * * *
Then mourn we not with drooping heart
Though half the globe may seem to part
Our prayers from home and friends.
Our mattins meet their evensong
And the dread Offering, all day Jong,
All prayer, all duty blends."
Keble.
First Edition, 3,000, April 6. 1897.
Second Edition (revised and enlarged), 2,000, March 6. 1899.
Third Edition, 5,000, November, 1902.
Fourth Edition, 2,000, February, 1905.
Fifth Edition, 5.000, May, 1909.
TO THE BLESSED MEMORY
OF ALL THOSE
WHO FROM
CHARLES FREDERICK MACKENZIE.
BISHOP,
HAVE PASSED TO THEIR REST
IN THE SERVICE OF THE MISSION,
THIS RECORD OF FAITHFUL WORK
IS DEDICATED.
PREFACE
IN the mediaeval pictures of the Adoration of the Magi,
one king is usually represented with African features.
By the wonderful instinct that guided those old Italian
painters to teach truths in advance of their times, the
African is seen to have his gift to offer at the cradle-
throne of Christ. And surely no less precious than the
gold of Asia, or the incense of European worship, is
the myrrh which embalms the thousands of years of
African suffering, and makes it meet for the Altar
of God.
This history aims at giving a simple account of how
Central Africa has come forward in the last fifty years
to make her offering in the Temple of the Most High.
Fifty years have passed since, at the call, first of
Livingstone and then of Bishops Gray, Wilberforce, and
others, the net was cast in African waters by heroic hands.
" Cast after cast, by force or guile,
All waters must be tried."
And we shall see how, when for a time the waters of the
Shire failed of a harvest, those of Zanzibar were swept
for many a year, until at length " the Fishermen of
Jesus " cast their nets in the blue waters of Lake Nyasa.
Here we attempt to portray the days and nights of wait-
ing in utter patience, in many an up-country station.
viii PREFACE
in Bondeland, on the Rovuma, or among the Yao Hills,
the Lakeside stations, or in the great heathen city of
Zanzibar. It is hoped that some who read of the noble
lives laid down for Africa, of those who form our Roll in
Paradise, and of the tremendous work which remains to
be done by those devoted men and women who still
labour at the task to which Africa called and England
sent them, may be themselves inspired to hear, amid the
rush and roar of the ceaseless activities of the world's
work and pleasure, the cry of those who, in Africa or
elsewhere, call to the Father of all for Bread, and there
is none to give it them.
The twofold lesson of all history is to teach us to
remember and forget. Remember our famous men,
remember the trials and difficulties and the mistakes of
the way, only to learn how they were surmounted and
cleared away — only to give hope and courage for the
future, and then " forgetting the things that are behind,"
the weariness, the falls and rising again, and even the
splendour of the past, ' ' to press towards the mark." If this
history helps to draw any to offer themselves for the
work in Africa or elsewhere, it will have accomplished its
aim. The night indeed is far spent, the breaking of the
morning has come, and that which Livingstone, Gray, and
Mackenzie saw darkly has come to pass, however im-
perfectly, and the following pages tell the story of the
drawing of the net, often broken, sometimes feebly
drawn, but ever bringing to the Master's feet
" The souls He died to win."
A. E. M. Anderson-Morshead.
Octave of All Saints, 1908.
CONTENTS
I. The Call to the Work .
II. The Shire Highlands .
III. War, Famine, and Pestilence
IV. New Ground, 1863-70
V. A Fellow-worker
VI. The Church in the Slave Market
VII, Daily Work in the Island and on the Mainland
VIII. On the Edge of the Wilderness
IX. Lake Nyasa
X. Last Days of Bishop Steere
XL The Mission on the Lake
XII. Christian Villages on the Rovuma
XIII. Magila in the Bonde Country
XIV. The Usambara Group of Missions
XV. Ten Years in Zanzibar
XVI. Two Chief Pastors
XVII. The Mission on Lake Nyasa and River Shire
XVIII. War and Peace at the Mainland Stations
XIX. Half a Century of Work. The Last Decade
XX. Slavery ......
PAGE
I
14
29
43
60
76
91
III
127
138
152
170
189
215
232
257
279
316
344
387
APPENDICES
I, Constitutional History
11. Home Organization .
III. The African Ministry .
IV. Synodical Action
V. English Members of the Mission
Index ....
ix
411
420
422
423
431
440
[The publishers desire to thank Mr. John Murray, Messrs, Maulli & Fox,
and Elliott S- Fry for permission to reproduce photographs ; to several
metnbers of the Mission for the loan of photographs, and specially to Miss
M. M. Mine, for several sketches.]
ILLUSTRATIONS
Abdallah, Rev. Yohana
.
318
Atlay, Rev. G. . . .
. 276
Bellingham, W.
136
Building Native Houses
116
Burrup, Rev. H. de W. .
7
Cape Town, St. George's Cathedral
9
Carnon, Archdeacon
• 342
Chambers, Rev. P. R. H.
. 318
Charles Janson, s.s.
. 136
Chauncy Maples, s.s.
287
„ „ at Monkey Bay
276
Chiponde, Rev. Samwil
318
Daoma, Anne
25
Dickinson, Dr.
7
Eyre, Archdeacon
136
Farler, Archdeacon
212
Fort Jameson Church
25
George, Frank
•
295
Glossop, Rev. A. G. B.
276
Goodyear, Archdeacon
364
Hainsworth, Rev. J.
342
Harrison, Rev. W. G.
212
Hine, Bishop
257
Hornby, Bishop .
10
Howard, Dr. R. .
276
Janson, Rev. Charles
136
Grave of
134
xi
xu
ILLUSTRATIONS
PAGE
Johnson, Archdeacon . . . . . . .136
Jones-Bateman, Archdeacon
. 364
Key, Canon Sir J. .
. 369
King, Rev. Walter
• 364
Kjrk, Sir John
. 25
Kiungani ....
• 235
group .
. 364
Kizara Church
• 319
„ ,, Interior
. 319
Korogwe ....
. 318
Kota Kota Church
• 301
Kwa Makau ....
. 328
Ley, Dr. Herbert .
. 212
Likoma Cathedral
Frontispiece
„ „ East end
• 297
„ „ Nave
. 295
„ ,, Choir stalls
. 295
„ „ Ground plan
296
Hospital patients
. 366
Limo, Rev. Petro .....
. 318
Livingstone, Dr. .....
• 25
Luwatala Church .....
. 330
Machina, Rev. Daudi ....
. 318
Mackenzie, Bishop ....
10
„ ,, Grave
• 304
Hut in which he died
34
Madan, A. C.
• 364
Magila ......
212
Majaliwa, Rev. Cecil ....
. 318
Malindi, Patients at . .
• 366
Mangoche, Class at . . .
• 301
Maples, Bishop .....
• 257
Map showing Field of Universities' Missior
I
13
,, ,, Dioceses of E. C. Africa
. XXX
Masasi Station .....
. 330
„ Church .....
• 342
Mbweni School
• «
. 141
ILLUSTRATIONS
Xlll
PAGE
Mbweni Dispensary and Patients ..... 366
Misozwe Church ....
318
Mkunazini, Old Mission House
234
Mkuzi ......
320
Mponda's Church .
302
School .
302
Women's Class
308
Mtonya Station
308
Murchison Cataracts
30
Ng'ambo ....
252
Porter, Canon
342
Procter, Rev. L. J.
7
Richardson, Bishop
257
Rowley, Rev. H. .
7
Scudamore, Rev. H. C. .
7
Sehoza, Rev. Samwil
318
Shire, River
18
„ ,, near Liwonde
15
„ ,, Cutting weeds
15
Houseboat on
30
Sim, Rev. A. F. .
276
Slave Dhow ,
49
Smythies, Bishop .
10
Steere, Bishop
10
Theological Students, Zanzibai
318
Tozer, Bishop j
10
Trower, Bishop
257
Unangu
168
Waller, Rev. H. .
7
Weston, Bishop .
. 257
Weti Church
■ 369
,, First Church
. 369
Woodward, Archdeacon
. 212
Zachary, Rev. F. E.
. 342
Zanzibar, Christ Church Cathedral
• 355
„ „ „ ,, Interior
• 355
•> »» i» >)
Stalls
>
. 151
XIV
ILLUSTRATIONS
Zanzibar Hospital . . :
,, Harbour
Old Slave Market .
„ Palace after bombardment
Coloured Map of Central and South Africa.
232
232
395
351
CHRONOLOGICAL TABLE
DATE
1854.
1857.
Dec. 4.
1858.
Nov, I.
„ 23.
1859.
Mar. 9.
May 17.
Nov. I.
i860.
Oct. 2.
„ 6.
Dec. 6.
1861.
Jan. I.
„ 12.
March.
May I.
July 8.
„ 16.
August.
Oct. I.
EVENTS
PAGE
Bishop Selwyn's sermons at Cambridge stir an interest
in Mission work, and influence Mackenzie . . 2
Dr. Livingstone appeals to the Universities at Senate
House, Cambridge ...... 3
Bishop Gray's visit, and formation of Committees and
of the " Oxford and Cambridge Mission to Central
Africa "........ 4
Cambridge Committee formed ..... 4
Oxford Committee formed ..... 4
Meeting Sheldonian Theatre, Oxford . . . .4
The great Zambezi meeting in Senate House, Cambridge,
and appointment of Mackenzie as head . . . 5-6
Farewell Service at Canterbury for first band of workers 8-9
The first workers sailed ...... 8-9
Rev. H. Rowley sailed ...... 15
Charles Frederick Mackenzie consecrated first
Bishop in Cape Town Cathedral
Sailing of the Lyra with Mission party
Ascent of the Rovuma attempted
The Zambezi entered ....
Disembarkation at Chibisa's, on the Shire .
First release of eighty-four slaves by Dr. Livingstone
They are given to the Bishop ....
War with the Yao (Ajawa), and settlement at Magomero
Projected Church of St. Paul began at Magomero
10
II
15-6
16
19
23
24
25
28
XV]
HISTORY OF THE UNIVERSITIES' MISSION
DATE
I86I.
Nov. 29.
1862.
Jan. 31.
Feb. 22.
Apr. 25.
1863.
Jan. I.
Feb. 2.
„ 6.
Mar. 17.
June 26.
Nov.
1864.
June 23.
Aug. 31.
Sept. 4.
„ 16.
» 17-
Nov. 4.
1865.
May 24.
June 28.
Aug. 24.
1866.
Feb. I.
Mar. 2.
Rev. H. de Wint Burrup, Dr. Dickinson, and Mr. R. M.
Clark arrive .......
Death of Bishop Mackenzie, and burial by the Shire
Death of Rev. H. de Wint Burrup at Magomero .
The Mission leaves Magomero and settles at Chibisa's .
29
34-5
35
37
39
Rev. H. C. Scudamore died, and was buried by the Shire
Consecration of the Rev. William George Tozer,
IN Westminster Abbey, as Second Bishop
Dr. Steere and Mr. Alington sailed for Cape Town
Dr. Dickinson died, and was buried beside Mr. Scuda-
more .........
Bishop Tozer reaches the Mission, and decides to re-
move to Mount Morambala. ....
Procter, Rowley, and Waller return to England, the
latter removing children under his care to Cape Town 40-1
43
43
39
44-5
Bishop Tozer consecrates Mackenzie's grave . . 45
The Bishop and Dr. Steere land at Zanzibar . . 45
First Service of the Mission in Zanzibar ... 48
First five boys presented to Mission ... 48
Bishop and Dr. Steere remove from Consulate to Shan-
gani . . ...... 48
Koorjee's Shamba (since named Kiungani) bought
with Wells-Tozer Fund . . . . .51
Five boys and nine girls [given to Bishop Tozer from
slave dhow ....... 50
Miss Tozer and Miss A. Jones reach Zanzibar as the
first women workers ...... 50
First Public Baptism. Nine senior boys baptized, in-
cluding John Swedi ...... 50
Arrival of Dr. Livingstone at Zanzibar ... —
Foundation of Kiungani House .... 52
CHRONOLOGICAL TABLE
xvn
DATE
1866.
Mar. 19.
Sept. 20.
Dec. 3.
1867.
Aug. 13.
Sept. 29.
1868.
Jan. 20,
July 17.
Aug. 4.
„ 9-
„ 20.
., 24.
Nov. 2.
1869.
Apr. 28.
June 6.
Aug. 24.
Nov.
Dec. 10.
1870.
Feb. 2.
Mar. 21.
Sept.
1871.
Sept. 8.
Oct. 18.
1872.
Mar. 17.
Apr. 15.
July.
Oct. 8.
Dr. Livingstone enters Africa for the last time . . —
Bishop Tozer sails for England . . . -51
Miss Tozer sails for England . . . . .51
Rev. C. A. Alington's first visit to Usambara . . 54
First interview with Kimweri, Chief of Usambara . 55
Second visit to Usambara. Mr. Alington occupies
Magila ........ 59
Bishop Tozer returns from England ... —
First Meeting of Mission Chapter .... —
Dr. Steere sails for England ..... 65
Purchase of Shangani House, hitherto rented . . —
Confirmation of the senior boys . . . .50
Bishop Tozer visits Magila ..... 58
The Rev. L. Eraser occupies Magila .... 57
Miss Jones returns to England .... 52
Baptism of eight boys and five girls .... —
Cholera visitation ....... 52
Death of Rev. L. Fraser of cholera . . . .52
John Swedi and George Farajallah made subdeacons
by the Bishop ....... 52
Death of George Farajallah ..... 52
Rev. O. Handcock and Rev. R. L. Pennell visit Magila 58
Purchase of Mbweni ...... 53
Opening of Kiungani temporary Chapel ... 53
Dr. Steere and Miss Tozer land in Zanzibar . . 66
Hurricane wrecked the Mission House . . . 66-7
The Rev. Lewin Pennell died ; and Bishop Tozer,
broken in health, sails for the Seychelles . , 67
Sam Speare, John Swedi, Francis Mabruki, and Ben
Hartley start for Magila . . , . .68
XViii HISTORY OF THE UNIVERSITIES' MISSION
The First Day of Intercession for Foreign
Missions is observed in England ... 83
Sir Bartle Frere's visit to Zanzibar .... 81
Bishop Tozer, having returned to England, resigns the
Bishopric ....... 67
Dr. Livingstone dies at Ilala ..... 73
Treaty for abolition of Zanzibar Slave Market, and for
restriction of Slave Trade, signed by the Sultan . 82
Part of Slave Market bought for Mission ... 83
Samuel Speare dies in England .... 73
Foundation stone of Christ Church, Zanzibar, laid by
Captain Prideaux ...... 84
Mail sailed with Livingstone's body .... 74
David Livingstone's funeral in Westminster Abbey . 74
Dr. Steere sails for England, leaving the Rev. A. N.
West in charge ...... 74
Aug. 24. Dr. Steere consecrated, in Westminster Abbey, as
Third Bishop of the Mission .... 74
„ „ Thirty-nine children baptized in Zanzibar. . . —
Sept. I. Girls' School opened at Mbweni . . . . —
Dec. 25. Rev. Arthur N. West died ..... 83
[Note. — Some time early this year the Colony of Freed
Slaves was planted at Mbweni.]
1875.
Mar. 4. Bishop Steere returns to Zanzibar with the Rev. E,
Randolph and Miss Josephine Bartlett . . 91
April. The Rev. J. P. Farler, Mr. H. W. Woodward, and several
others join the Mission . . . . .91
July 7. The Bishop takes the Rev. J. P. Farler, Mr. Moss, and
Acland Sahera to Magila ..... 92
Aug. 24. Consecration of Cemetery at Kiungani ... 94
,, 31. Bishop Steere and party sail for Lindi, en route for
Mataka's 127-8
DATE
1872.
Dec, 20.
1873-
Jan. 12.
Apr. 20.
May I,
June 6.
Sept. 5.
Nov. II.
Dec. 25.
1874.
Mar. II.
Apr. 18.
July 4-
CHRONOLOGICAL TABLE
XIX
1875-
Sept. 19. Service discontinued in old Consulate Chapel, and held
in Town School ......
Dec. 10. Bishop reaches Mataka's .....
„ 13. Hospital work begun by Miss Allen at Mkunazini
Peace made in Usambara, and Headquarters of Town
Mission removed to Mkunazini during this year
1876.
May 3. Rev. Chauncy Maples and Messrs. Yorke and Williams
join the Mission ......
Sept. 29. Rev. C. Maples receives Priest's Orders, and W. P.
Johnson, Deacon's, in Kiungani Chapel
Oct. 16. Bishop Steere, Rev. W. P. Johnson, and Mbweni people
start for Mainland ......
Bishop Steere and party arrive at Masasi
Nov. 9.
1877.
Feb. 8.
Apr. 2.
August.
„ 23.
Nov. 4.
„ 28.
Dec. 25.
1878.
May.
June 9.
Oct. 7.
1879.
May I.
June 8.
Nov. 12.
Bishop Steere saUs for England
Baptism of fourteen converts at Magila
Rev. C. Maples and J. Williams reach Masasi
The Rev. F. and Mrs. Hodgson arrive at Zanzibar
Bishop returns, bringing Miss Thackeray .
Stanley and his men return from the West Coast
First Service (Swahili Mattins) said in Christ Church
95
94
97
97
113
114
lOI
100
102
102
87
Foundation of Newala under the Rev. Herbert Clarke 119
First baptism of sixteen adults at Masasi . , .119
Treaty of the Rovuma between the Sultan's Agents,
the Makua and Maviti, made by Rev. H. Clarke . 119
Complete Swahili Liturgy first used ... —
First Communion of Masasi folk in Zanzibar . . —
Rev. C. Maples goes to England, and Rev. W. P. John-
son takes his place at Masasi, helped by Rev. H.
Clarke . . . . . , , .120
John Swedi ordained Deacon — goes to Masasi . 106 & 120
Rev. J. P. Farler appointed Archdeacon of Magila 106
XX HISTORY OF THE UNIVERSITIES' MISSION
DATE PAGE
1879.
Dec. 8. Arrival of Miss D. Y. Mills 106
„ 25. Opening of completed building of Christ Church (no
Altar as yet) ....... 87
„ 29. Bishop starts for six days' tour in Zaramoland . .130
1880.
Jan. 6. Rev. C. Yorke dies at Umba ..... 107
Nov. 3. The Rev. W. P. Johnson settles at Mataka's, the first
station occupied in Yaoland . . . .131
„ Mtua occupied . . . . . . -171
Dec. 25. First Celebration in Christ Church, which now comes
into daily use ....... —
1881.
Oct. II. Founding of Mission at Mkuzi . . . . .217
Nov. 22. Lindi occupied by Rev. H. Clarke .... 172
Dec. 24. Dedication of new Church at Masasi . . 121-2
1882.
Feb. 21. Death of the Rev. Charles Janson at Nyasa . . 133
Apr. 9. Magila temporary stone Church opened on Easter Day 192
Aug. 27. Edward Steere, Bishop, entered into rest . . . 143
Sept. 12. The Rev. H. A. Wilson died ..... 216
Dr, Petrie, first Medical Missionary of the Guild of St.
Luke, arrives . . . . . . .193
„ 14. Magwangwara raid on Masasi, killing some Christians,
and carrying others into slavery. Rev. W. C. Porter
subsequently visits the tribe to redeem captives 122-4
Dec. 25. First Celebration at St. John's, Mbweni . . .149
1883.
Jan. I. Central Africa (magazine) first issued . . .149
Magila rebuilt .190
June. Removal from Masasi to Newala . . . • i73
Sept. 14. Bishop Royston, of Mauritius, visits Zanzibar and
holds Confirmations ...... —
Nov. 30. Charles Alan Smythies, Fourth Bishop, conse-
crated ........ 149
Rev. W. P. Johnson (after seven* years' work) returns
to England to appeal for a steamer . . -135
Mr. A. C. Madan prepares Swahili educational works 248
CHRONOLOGICAL TABLE
XXI
DATE
1884.
Jan.
I.
Feb.
25.
Mar.
31
May
5-
July
21.
>>
28.
Aug.
24
Oct.
31-
Susi becomes a Catechumen ....
Bishop Smythies lands in Zanzibar .
Bishop Smythies' first visit to Magila
New Station opened at Misozwe
First Synod of Zanzibar .....
H.M. Government grant £^ for each slave received
Bishop Smythies' first visit to Newala
First five Catechumens made at Mkuzi
The Mission s.s. Charles Janson sent out in 380 packages
Rev. W. P. Johnson blind with ophthalmia, and re-
turned to England ......
A Theological branch started at Kiungani, and Arch-
deacon Jones-Bateman appointed Principal .
150
232
195
219
237
174
218
135
136
237
1885.
Jan. 28. Mlinga, the Spirit Mountain, ascended for the first time
by the Bishop and Mr. Woodward
Feb. 2. Bishop Hannington visited Zanzibar and Magila .
Aug. 18. Disastrous fire at Ma tope, burning stores to value of
1^,000
„ 24. Bishop Smythies and Rev. G. H. and Mrs. Swinny
obtain permission to settle at Likoma .
Sept. 5. s.s. Charles Janson launched, and dedicated on follow-
ing day ........
,, 17. Bishop Smythies discovers source of Lujenda .
Oct. 24. Bishop's second visit to Newala ....
The Children's Tidings (now called African Tidings)
first issued .......
220
198
153
136
153
176
1886.
Jan. 15. TheRev.H.W.WoodwardtakesupresidenceatMisozwe
Mar. 25. Church of the Holy Cross, Magila, consecrated
Apr. 4. Ordination of Cecil Majaliwa, third native Deacon •
June II. Death of the Rev. C. S. Buchanan Riddell at Magila
„ 13. Rev. Cecil Majaliwa put in charge of Chitangali
„ 18. Death of Rev. J. S. C'. Wood ....
July 21. Bishop Smythies discovered source of Rovuma .
220
200
177
200
177
153
XXll
HISTORY OF THE UNIVERSITIES' MISSION
DATE
1886.
Aug.
2.
>>
23-
1887.
Feb.
13.
Mar.
25-
July
9-
>j
29.
Nov
)>
}>
5-
21.
Jan. 6.
Feb. 18.
„ 27.
Mar. 27.
April.
Sept.
Oct.
Nov. 6.
„ 12.
Dec. 6.
1889.
Jan. 30.
May.
Bishop Smythies' second visit to Likoma . * .156
David Susi baptized at Zanzibar . . . • 151
Rev. G. H. Swinny dies at Bandawe . . . 157-8
Dedication of St. John Baptist Churcli at Umba . 221
Jubilee festivities in Zanzibar . . . . .240
Bishop Smythies' third visit to Lake Nyasa . .158
Bishop's fifth visit to Newala . . . . .179
Barnaba Nakaam confirmed . . . . .179
Great fire at Magila . . . . . .201
Opening of the Industrial Wing at Mbweni . 236-9
Churches begun at Misozwe and Msalaka opened 221, 225
The Sisters begin work at Magila .... 201
Dispensary in Zanzibar built ..... 240
Steere memorial studies built, Kiungani . . . 237
Second fire at Magila ...... 203
Tornado at Magila 204
Masai raid into Bonde ...... 204
Seyid Barghash, Sultan of Zanzibar, died, and was suc-
ceeded by Khalifa ...... 240
Mr. Johnson and Mr. Buchanan seized at Makanjila's
and held to ransom . . . . . .160
The s.s. Charles Janson stranded for eight months near
Matope 160
First number of Msimtdizi, African Magazine . .238
School Chapel enlarged at Kiungani . . . . —
The coast blockaded by England and Germany. Bishop
Smythies left for Africa, was urged to withdraw
from Magila, but refused ..... 207
Archdeacon and Mrs. Hodgson leave Zanzibar . . 243
Women begin work at Nyasa . . . . .160
Archdeacon Hodgson completes the translation of the
Swahili Bible 243
Rev. Dr. Hine arrived in Zanzibar .... 281
Bishop Smythies' sixth visit to Newala . . . 181
CHRONOLOGICAL TABLE
XXUl
i8
^9.
May
8.
}»
II.
June
6.
>>
24.
July
22.
Sept
13-
>>
22.
Nov.
28.
1890.
Jan.
25-
Feb.
13-
Mar.
3-
Apl.
17-
June
I.
The Ousel sailing boat launched on Nyasa . .291
Rev. Herbert Geldart died at Mkuzi . . . 209
First Celebration on Chizumulu Island, Nyasa . . 161
Archdeacon Goodyear died at Magila . . .210
Bishop Smythies' fourth visit to Likoma ... —
Edicts issued by Sultan Khalifa freeing all children of
slaves born after January i, i8go . . 245 & 399
Rev. C. J. Sparks died at Zanzibar .... 211
The Sisters return to Magila . . . . .211
July I.
Aug.
30-
Nov.
7-
1891.
Jan.
II.
May
12.
>>
17-
June
13-
July
2.
Aug.
2.
»>
12.
)>
27.
1892
Mar.
2.
June
6.
Oct.
23
Rev. Cecil Majaliwa, the first native Priest of the Mis-
sion, ordained in Christ Church .
Death of Sultan Khalifa, and accession of Ali
Archbishop Benson's letter to the Guild of St. Paul
Industrial Exhibition held at Kiungani
James Chala Salfey ordained Priest
Visit of Bishop Tucker, of Eastern Equatorial Africa
Anglo-German Agreement signed, leaving our stations
in Usambara and Rovuma in German territory
The Sultan's visit to Kiungani
Zanzibar placed under British protection .
Several Magila Christians absolved by the Bishop
Foundation laid of the Mission Hospital in Zanzibar
Bishop Smythies' seventh visit to Rovuma district
, Death of Miss Townshend ....
Mission Station planted at Korogwe .
Bishop Smythies' fifth and last visit to Likoma .
Death of George Sherriff, captain of Charles Janson
Opening of Mkuzi Church ....
The Bishop's eighth visit to the Rovuma district
Death of Janet Emily Campbell
and Nov. 5. Disastrous fires at Likoma, destroying 1,400
books .......
Interview of Bishop Smythies with German Chancellor
at Berlin ......
182
245
245
247
211
248
265
245
212
251
250
226
164
164
224
251
165
264
xxiv HISTORY OF THE UNIVERSITIES' MISSION
DATE
1892.
Dec. 21.
1893.
Mar. 5.
„ 12.
» 13-
„ 19-
April.
May.
„ 20.
June 30.
Sept. 21.
Oct. 2 to
Dec. 4.
Consecration of Rev. Wilfrid Bird Hornby as
Bishop of Nyasaland ..... 167
Death of Sultan All and accession of Hamed bin
Thuwaini ........ 252
Zanzibar Hospital opened . . . . . 252
Denys Seyite made Deacon at Christ Church . . —
Petro Limo made Deacon at Magila . . . .213
Mission opened at Kichelwe under Rev. Denys Seyite 368
Bishop Smythies' ninth visit to Rovuma district . 187
Baptism of first converts at Korogwe . . . 227
Second Synod of Zanzibar ..... 253
Foundation of Unangu Station under Dr. Hine . . —
16. Bishop Smythies' and Petro Limo's preaching tour
through the Bonde and Zigua districts . . 228
Bishop Smythies' tenth and last visit to Rovuma . 187
Mar.
II.
May.
>»
7-
>»
29.
June
>>
24
August.
>>
4-
»
24
Sept
9-
1895-
June
29
July 25.
Aug. 26.
.. 28.
Rev. Petro Limo ordained Priest at Magila . .319
A serious locust famine begins in Bonde district . 316
Charles Alan Smythies dies, and is buried in the Indian
Ocean ........ 267
Conference of Missions in London .... —
Regular Services ceased in Umba Church . . 217-222
Little Boys' Home removed to Kilimani . . . 242
Bishop Hornby resigns on account of ill-health . .169
Yohana Abdallah ordained Deacon by Bishop Tucker. 318
Ordination of Samwil Sehoza at lona . . .318
Station at Kota Kota opened by Rev. A. F. Sim . 279
Consecration of the Venerable Chauncy Maples
AS Bishop of Nyasaland, and of Rev. William
Moore Richardson, for Zanzibar, in St. Paul's
Cathedral ....... 270
First Baptism at Kota Kota — a penitent murderer . 280
Mr. Atlay murdered by the Angoni . . . 276
First Conference of Native Christians at Magila . 203
CHRONOLOGICAL TABLE
XXV
1895-
Aug.
30-
Sept
. 2.
Oct.
14.
ti
22.
»
29.
Dec.
3-
1896.
Feb.
13-
j>
22.
Mar.
15-
June
129.
July
Aug.
25.
Oct.
18.
Dec.
9-
1897.
Mar.
28.
Apr.
5-
>>
6.
>>
27.
May
29.
August.
Oct.
10.
»>
25-
Nov. 2.
Dec. 25.
Bishop Richardson lands in Zanzibar . . . 346
Bishop Maples and Williams drowned . . . 272
Death of Matola, Chief of Newala, soon after his baptism 331
Daudi Machina, Cypriani Chitenji, and Hugh Mtoka
ordained Deacons . . . . . ,346
The Rev. Arthur Fraser Sim dies at Kota Kota . . 280
Stronghold of Mlozi, the last slave-dealer chief in the
B.C.A. Protectorate, stormed .... 280
Consecration of the Church of St. Mary the Virgin,
Korogwe ........ 325
Death of the Rev. Horace Waller .... — ■
Rev. Samwil Sehoza ordained Priest at Magila . • 3i3
Consecration of Dr. John Edward Hine, Bishop
OF Nyasaland ....... 281
A Station opened at Mponda's Town ...
Death of Sultan Hamad, followed by usurpation of
Khalid, and bombardment of Sultan's palace by
British ships ....... 352
Third Synod of Zanzibar ..... 346
School opened at Kasamba, Kota Kota . . .281
Bishop Hine arrives at Likoma . . . .282
Retreat and First Conference at Likoma . . .282
Legal status of Slavery abolished in Zanzibar . . 408
John Baptist Mdoe made Deacon (tenth native) . —
Home Of&ce removed from 14, Delahay Street, to 9 and
10, Dartmouth Street . . . . .373
Work started in Pemba .... 369-370
Ven. Archdeacon Johnson arrived in England . . 282
Death of Percy Lisle Jones-Bateman, Archdeacon of
Zanzibar ........ 362
Blessing of New House and Chapel, Dartmouth Street,
by the Bishop of London (Dr. Creighton) . . 373
Temporary Church dedicated in Likoma by Bishop
Hine ........ —
XXVI
HISTORY OF THE UNIVERSITIES' MISSION
Mar. 6. Samwil Chiponde, Deacon ; Yohana Abdallah, Priest. 9
June 12. Augustine Ambali and Eustace Malisawa made Deacons 282
Dec. 17. New House for Ladies opened in Zanzibar . . 347
1899. Famine in Usambara ......
Rev. A. H. Carnon appointed Archdeacon of Masasi
and Rev. H. W. Woodward, Archdeacon of Magila.
June 17. Bishop Tozer died ......
,, 24. Hugh Mtoka died .......
Oct. 16. The s.s. Chauncy Maples sent out in 3,481 packages
,, 24. Theological College at Mazizini opened
317
374
331
287
363
1900. Bishop Richardson returned to England
Sept. 29. Opening of College at Msomba
Nov. I. Unangu Church opened
1901.
Jan. I.
June 6.
July 18.
Nov. 10.
Dec. 15.
1902.
Jan. 25.
Daudi Machina, Priest by Bishop of Lebombo
Chauncy Maples launched
Industrial House, Ziwani, opened
Opening Kota Kota stone Church
Bishop Hine enthroned in Zanzibar Cathedral
293-352
291
. 308
330» 364
. 288
• 350
. 294
• 352
Apr.
23-
25-
Consecration of Rev. Gerard Trower as Bishop
OF Nyasaland ....... 294
Chauncy Maples dedicated ..... 288
All Saints' , Kota Kota, consecrated .... 294
St. Katharine's Home opened . . . . . 347
Ordination of Leonard Kamungu, D., Nyasa . . 305
Regular work begun at Mahndi .... 300
1903.
Mar. 8.
June 27.
Ordination of Samwil Chiponde and Silvano Ngaweje —
Foundation stone laid, Likoma Cathedral . . . 295
,, ,, Fourth Zanzibar Synod ..... 428
,, ,, Zanzibar Cathedral consecrated and formation of
chapter . . . . . . . 353-4
Sept. 29. League of Associates founded ..... 373
CHRONOLOGICAL TABLE
XXVll
DATE
1903.
Nov,
„ 2.
Dec. 22.
Industrial Boys moved to Pemba
Ziwani Cemetery consecrated
Ng'ambo School opened .
Women began work at Masasi .
350
357
334
1904.
Jan,
Mar,
Apr.
Aug.
Sept.
22.
13-
7-
Oct. 18
Nov. 9.
Blind School, Kota Kota, opened
Hegongo Girls' School opened
Permission to place Schools in Nyasaland villages
granted by Portuguese Government
Korogwe Church consecrated.
Women's work at Korogwe begun
Kota Kota Hospital dedicated
First Native Conference, St. Michael's College ,
Yao Prayer Book printed ....
St. Luke's Church, Misozwe, consecrated .
Stone House at Pemba opened
299
323
327
298
318
1905-
Jan.
Mar. 8.
April.
June 22.
July 25.
Aug. 28.
Sept. 8.
» 24.
„ 29.
Oct. 4.
>)
Dec. 25.
1906,
Jan.
Work on Shire extended .
Blind School started
Rev. Yohana Abdallah visited Holy Land
Work begun at Kigongoi
Mtonya Station opened .
Foundation stone Masasi Church laid
Masasi burnt by rebels
First Baptisms at Sani .
Plague in Zanzibar
Nkwazi Church consecrated
Likoma Cathedral dedicated .
St. Andrew's, Likoma, Theological College opened
First Certificates granted to Likoma women teachers
Masasi re-occupied .....
Death of Arthur Mvenya at Blantyre
Permanent Hospital, Likoma, dedicated
Mangoche Station opened
302
299
309
319
309
335
337
299
360
297
293
340
314
301
XXviii HISTORY OF THE UNIVERSITIES' MISSION
DATE
1906.
Aug. 24.
Oct.
Dec.
21.
25-
St. Mark's Theological College moved to Kiungani
St. Cyprian's Church, Kasamba, dedicated
St. Paul's, Fort Jameson, consecrated
Rev. C. B. Eyre appointed Archdeacon of Mtonya
Ordination at Likoma of Augustine Ambali, Priest,
Eustace Malisawa, Priest, Leonard Kangati,
Deacon ........
St. Monica's New House, Zanzibar, opened
690 Communicants, Likoma Cathedral
364
281
306
310
313
1907.
Jan. 6.
Feb. II.
„ 24-
Mar. 26.
Aug. 21.
Nov. 5.
Dec. 4.
Smythies' Memorial dedicated ....
Memorial Church to Bishop Mackenzie dedicated
Ordination at Msalabani of Francis Mzimba
Deacon ... ....
Women began work at Mtonya
Ordination of Deacons at Masasi : Paul Kazinde
Reuben Namalowe, Benedict Njewa
Weti Church consecrated .....
Livingstone Jubilee Meeting at Cambridge. New
Bishopric proposed .....
Brick Church, St. Michael's College dedicated .
355
304
372
375
1908.
Apr. 12. Ordination at Zanzibar of Danieli Usufu, Priest
„ Malindi Permanent Hospital opened.
„ 14. Death of Kate Mabruki
June 18. Magila celebrates its 40th anniversary
24. Ninety-two Baptisms, Likoma Cathedral
Likwenu brick house built
July Chinyanja Prayer- Book completed .
„ 5. First baptism at Lozi
Aug. 27, Bishop Hine resigned ,
Sept. II. Dedication Malindi hospitals .
26. Bells hung in Likoma Cathedral
Oct. II. Consecration of Rev, Frank Weston as Bishop
OF Zanzibar .......
331
301
361
325
361
3"
300
380
297
381
CHRONOLOGICAL TABLE
XXIX
1908.
Nov. 7.
Dec.
Bishop Weston enthroned . . . . .381
Zanzibar Synod and Conference .... 381
11,000 patients treated at Zanzibar Hospital, and 8,656
cases at Magila during year ..... 362
Shamba bought at Mkoani, Pemba, by Sir J. Key . 373
Kigongoi re-opened . . . . . . .323
Henry Semng'indo made Deacon .... 423
1909.
April II. First baptisms at Chi Litete .....
,, 18. Ordination at Likoma, Leonard Kamungu, Priest,
Gilbert Mpalila and Michael Hamisi, Deacons .
303
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FIELD OFTHE
UNIVERSITIES'MISSION
SHOWING DIOCESES
IN
E.G. AFRICA
Scale
Railways thus
700 mile*
EAST/CENTRAL AFRICA
Showing the Dioceses of Zanzibar, Nyasaland, jN.E. and N.Wi Rhodeslai
HISTORY OF THE UNIVERSITIES
MISSION
CHAPTER I
THE CALL TO THE WORK
The Call of Bishop Selwyn, Dr. Livingstone, and Bishop Gray — Charles
Frederick Mackenzie chosen for the work — Consecration in Cape
Town Cathedral.
IN reading the history of the world, we are struck again
and again with the wonderful Patience of God. "The
long-suffering of the Lord is salvation." That most
Christian of astronomers, Kepler, said, when publishing
his discoveries, " I may well wait a hundred years for a
reader since God has waited 6,000 years for an interpreter
of His work." And we sometimes marvel how the Divine
Patience tarried all those years for the illumination of
Darkest Africa. And yet He waited till the time arrived
which in His providence He saw was the fitting time to
send forth His immediate call to the work. Without
that call, the Church could do nothing ; but when once
it was heard, woe be to those who turned back from it.
Let us trace out that call and see whence it came, and
what was the response of the Church of England to those
through whom the call came.
From India and New Zealand, from South Africa
and Central Africa, came the impulses which moved men
2 HISTORY OF THE UNIVERSITIES' MISSION
to begin the work, and which gained for that work its
first leader.
In April 1853, the Rev. J, S. Jackson, of Caius
College, Cambridge, going out to head a new Mission
at Delhi, tried to influence Charles Frederick Mackenzie
to go with him.
" After he left me," wrote the future Bishop, " I read a
bit of Henry Martyn's Life before he left England, and I
determined for the first time, and prayed to God to help me,
to think what was best to be done, and to do it. I thought
chiefly of the command, ' Go and baptize all nations,' and
how some one ought to go ; and I thought how in another
world one would look back and rejoice at having seized this
opportunity of taking the good news of the gospel to those
who had never heard of it, but for whom, as well as for us,
Christ died. I thought of the Saviour sitting in heaven and
looking down upon this world, and seeing us who have heard
the news selfishly keeping it to ourselves."
Thus the impulse was given, but in the ordering of
God's providence it was turned aside from India. In
the next year two bishops arrived in England from the
colonial mission field. One of these was Dr. Colenso,
the newly appointed Bishop of Natal, coming for recruits
after a ten weeks' survey of his diocese ; the other that
prince of Bishops, the first Bishop of New Zealand.
In November, Bishop Selwyn preached four sermons
on Sunday afternoons in Great St. Mary's, Cambridge,
which were published as The Work of Christ in the World.
These sermons Mackenzie heard, and was deeply stirred,
as no doubt many another hearer was, by such words
as the following : —
" I go from hence, if it be the will of God, to the most
THE CALL TO THE WORK
distant of all countries. . . . There God has planted the
standard of the Cross as a signal to His Church to fill up
the intervening spaces, till there is neither a spot of earth
which has not been trodden by the messengers of salvation,
nor a single man to whom the gospel has not been preached.
FUl up the void. Let it no longer be a reproach to the Univer-
sities that they have sent so few missionaries to the heathen.
. . . The voice of the Lord is asking, ' Whom shall I
send, and who will go for us ? ' May every one of you
who intends, by God's grace, to dedicate himself to the
ministry, answer at once : ' Here am I, send me.' "
The immediate result was that Mackenzie offered
himself to Dr. Colenso, who had already asked him to
go to Natal as his Archdeacon. Thus was the future
Bishop led to Africa and to an interest in African affairs.
All this time a door was being opened into the heart of
Africa by a way which the Church could hardly have
guessed. For it was David Livingstone, the Scotch
Presbyterian, working at first for the London Missionary
Society, who during these years was making those
journeys through the heart of Africa which made the
entrance of a Mission possible, an account of which he
published under the title, Missiojtary Travels in South
Africa. During his visit to England in 1857, the simple,
large-hearted hero took England by storm, and when
he announced his intention of inviting the Church of
England, represented by her two oldest Universities,
to plant a Mission in Central Africa, it is no wonder that
Oxford and Cambridge responded to his call. That
the working of our national Church should have so im-
pressed this great man, who was not of her sons, was
justly felt to be a testimony to the life and vigour of the
Church of England. He told his own story in each
4 HISTORY OF THE UNIVERSITIES' MISSION
University. On December 4 he appeared in the Senate
House at Cambridge. " His reception was enthusiastic ;
the undergraduates cheered as only undergraduates can
cheer ; and after a lecture of real interest, adapted
with great tact to the audience, Professor Sedgwick, at
the Vice-Chancellor's request, expressed the satisfaction
which every one present felt."
Livingstone went, and in the next two years had
opened up fresh ground along the Shire, and among the
tribes lying round Lake Shirwa, and towards Nyasa ; but
his parting words rang in the ears of the Universities : —
"I go back to Africa to try to make an open path for
commerce and Christianity. Do you carry out the work
which I have begun. ' / leave it with you.' "
Nevertheless, the fire which Dr. Livingstone had
kindled in all hearts might have died out had not Robert
Gray, first Bishop of Cape Town and .Metropohtan of
South Africa, visited England the next year. He had
a well-considered scheme for sending missionary Bishops
and Clergy into those heathen lands which bordered on
the already established dioceses of Cape Town, Graham's
Town, and Natal, thus giving them a base of operations
in the lands already Christian. But with his character-
istic disposition to yield in non-essentials to the wishes
of others, and to use the materials offered to him, he
threw himself warmly into the new scheme.
A Cambridge committee was at once formed. Oxford
was asked to co-operate, and shortly after a great meeting
in the Sheldonian, the Association took the name of
" The Oxford and Cambridge Mission to Central Africa,"
its object being to provide funds for sending out at least
THE CALL TO THE WORK
six missionaries, under a head who should, if possible,
be a Bishop ; while the field for the Mission was left
entirely to the choice of Livingstone, with the sanction
of the Metropolitan under whose care it was at first
advisable to place the Mission. For a year then,
stirred up (it should ever be remembered) by a curate
in Cambridge — the Rev. Wm. Monk — the committees
worked in faith, content to leave in God's hands the
decision whom they should send, and in what land the
Mission should be planted.
Thus came round All Saints' Day, when the first
year's Report ^ was presented in the Senate House at
Cambridge. At this meeting spoke, besides the Vice-
Chancellor and many other distinguished persons, Wilber-
force, Bishop of Oxford, Gladstone, Chancellor of the
Exchequer, and Sir George Grey, Governor of Cape
Colony. It was on this occasion that the Bishop of
Oxford made the memorable peroration to a long speech.
Speaking of Henry Martyn and other departed missionaries
in words too soon applicable to our own Mission : —
" It seems to me as if even now their voices hung upon
the charmed air, and called upon us in our day to follow
their mighty example ; and on this day especially, when we
have been blessing God publicly for all His Saints, departed
this life in His faith and fear, I can scarcely help feeling
as if they were beckoning us onward. . . . Pardon me
if I say amongst them there seems to be one . . . who
is beckoning me by the speciality of my position to take up,
in however feeble a manner, the work he so nobly began,
and to witness to the next generation, that England can
' See David Livingstone and Cambridge: A Record of Tliree
Meetings, U.M.C.A.
6 HISTORY OF THE UNIVERSITIES' MISSION
never be clear from the guilt of her long continued slave
trade till Africa is free, civilized, and Christian."
And now the question, " Who shall lead the Mission ? "
was to be answered. Archdeacon Mackenzie had been
led to return to England from Natal by a series of
what looked like accidents ; so that when asked, " Well,
what has brought you to England ? " he replied with
a laugh, " Upon my word, I am unable to tell you."
Going, however, to preach in his own University on
All Saints' Day he was present at the " Great Zambezi
Meeting," and, noting the zeal and excitement of many,
remarked, " I am afraid of this : most great works of this
kind have been carried on by one or two men, in a
quieter way, and have had a more humble beginning."
The next day it was decided to offer him the head-
ship of the Mission, which he at once accepted,
Charles Frederick Mackenzie was at this time thirty-
four years of age. He was the youngest of a large family,
related to the Mackenzies of Seaforth. He was educated
at Grange School, Bishop Wearmouth, and at Caius College,
Cambridge, graduating in 1848 as second wrangler.
When congratulated on his success, he replied simply,
" that he had only done what was natural under the
circumstances." This simplicity was a trait in his
character ; and the man to whom it was natural to take
so high a place in the mathematical tripos, found it
natural, later on, to do his best wherever God called
him. After several years more of college life, alternating
with pastoral work in the neighbourhood of Cambridge,
he was ordained priest in September 1852. One anec-
dote of this period may be given. When acting as
REV. HENRY CARTER SCUDAMORE.
REV. HENRY DE WINT BURRUP.
REV. HORACE WALLER.
^
JOHN DICKINSON, M.B.
REV. HENRY ROWLEY.
PIONEERS.
THE CALL TO THE WORK
Mathematical Examiner for Honours, he noticed a student
who seemed nervous and faint, but who, according to
rule, could not leave the presence of the examiners during
the time allotted to the papers in hand. Mackenzie
spoke to him, and took him out, made him swallow some
soup, and brought him back to pass his examination.
Early in 1855 he sailed for Natal, accompanied by
his sister Anne, and was afterwards joined by another
sister. He had playfully called them his white and
black sister, in allusion to the interest felt by the one in
the European and by the other in the native races. The
four and a half years of African work that ensued before
his opportune return to England in 1859 were justly
felt by the Committee of the Universities' Mission to be
a great qualification for the leader of this new work.
To the six clergymen, it was now determined to add
medical men, and industrial and agricultural workers,
as likely to be important aids in the extirpation
of the slave trade. The Universities of Dublin and
Durham were asked to co-operate in the work, and in
i860 the Association altered its title to that of the
" Oxford, Cambridge, Dublin, and Durham Mission to
Central Africa."
While still waiting to know their destination, Mackenzie
gathered his recruits — Miss Anne Mackenzie, his "white
sister"; the Revs. L. J. Procter and H. C. Scudamore ;
Mr. Horace Waller, lay superintendent; S. A. Gamble,
carpenter ; and Alfred Adams, agricultural labourer. It
was said of them with truth at this time : —
" To the leader and his associates in this noble enterprise it
will personally be a matter of perfect indifference where they
shall settle. They are prepared to go forth, in the spirit of
8 HISTORY OF THE UNIVERSITIES' MISSION
the Patriarch when called from Ur of the Chaldees, to take
possession, in the name of Christ, of a country in which at
present they have not so much as set their foot."
A difficulty arose in the course of this year as to the
legality of consecrating bishops for places beyond Her
Majesty's dominion, as to their status, and the See to
which they would owe obedience, and it was thought
wise to refer the matter to the Convocation of Canterbury.
A favourable report was in due time presented, suggesting
obedience to the nearest Metropolitan, and the organiza-
tion of a system of synods to regulate immediate needs
and secure unity.
On October 2, i860, there was a farewell service
in the Cathedral of Canterbury, when the Bishop of
Oxford (Wilberforce) thrilled all hearts by his parting
address to the Mission : —
" And as for thee, true yokefellow, and brother well-
beloved, who leadest forth this following ; to thee, in this our
parting hour — while yet the grasped hand tarries in the
embrace of love — to thee, what shall we say ? Surely what,
before he gave over to younger hands his rod and staff, God's
great prophet said of old to his successor : ' Be strong and
of a good courage, for thou must go with this people into the
land which the Lord hath sworn unto their fathers to give
them, and thou shall cause them to inherit it.' . . . When
thy heart is weakest, He shall make it strong ; when all others
leave thee, He shall be closest to thee ; and the revelation
of His love shall turn danger into peace, labour into rest,
suffering into ease, anguish into joy, and martyrdom, if He
so order it, into the prophet's fiery chariot, bearing thee by
the straightest course to thy most desired Home."
The final meeting in that crypt of St. Augustine's
at Canterbury, where now several rehcs of the Bishop
THE CALL TO THE WORK
are treasured, cannot but suggest a comparison with the
Apostle of the Enghsh. To St. Augustine, leading his
forty monks to win England — sent forth by St. Gregory —
how small, how inadequate would have appeared that
- V /
ijT. George's cathedral, cape town
little band, going forth like an advanced piquet into an
enemy's country, under cover of whose apparent defeat
the great army might advance to victory ! Archdeacon
Mackenzie planted, at the request of the Dean, a Wel-
lingtonia in the Deanery garden. " May our Mission,"
said the Dean, "resemble it in its growth and in its
greatness." i
' See Central Africa, 1902, p. 170.
10 HISTORY OF THE UNIVERSITIES' MISSION
It was in St. George's Cathedral, Cape Town, on the
Feast of the Circumcision, 1861, that Charles Frederick
Mackenzie, the first missionary Bishop whom our Church
had sent forth for a thousand years, was consecrated
by Bishop Gray, Metropohtan, assisted by the Bishops
of Natal and St. Helena. The oath then taken shows
that his field of labour was settled : —
" In the Name of God, Amen. I, Charles Frederick
Mackenzie, chosen Bishop of the Mission to the tribes dwelling
in the neighbourhood of the Lake Nyasa and River Shire, do
profess and promise all due reverence and obedience to the
Metropolitan Bishop and Metropolitical Church of Cape
Town, and to their successors. So help me God, through
Jesus Christ."
A picture of the party at this time, while they waited
several weeks at Bishopscourt, is given by an eye-witness: —
" December 9, i860. — The other guests in the house were
Archdeacon and Miss Mackenzie, Mr. Procter and Mr. Scuda-
more (two young clergymen of the Mission), and Mr. Waller,
who has the entire management of all the secular affairs
belonging to the Mission. The Zambezians generally go to
town every day on business. When they have started, kind
Miss Mackenzie gives me a Kafir lesson. In the afternoon
I generally find a Portuguese lesson going on on the Stoep.
Dinner and evening are something perfect, but quite indes-
cribable— quiet, grave discussion over the Mission, inter-
spersed with all manner of little skirmishes and attacks on
the Archdeacon and Mr. Scudamore, who are very boys for
fun and brightness. Oh, but they are such a noble set of
men, and it is such a pleasure and privilege to know them
aU.
"... December 13, i860. — I am just fairly in love
with the Archdeacon : he is so bright and funny, and earnest
lEDWARD STEERE
WILLIAM GEORGE TOZER.
CHARLES FREDERICK MACKENZIE
CHARLES ALAN SMYTHIES. WILFRID BIRD HORNBY.
BISHOPS OF THE UNIVERSITIES* MISSION, 1861-18Q4.
THE CALL TO THE WORK II
and kind. His elder sister, Miss Mackenzie, is one of those
kind, winning sort of people who love everybody, and whom
everybody loves. Mr. Waller is here, going to town every
day to make purchases. I can't describe him more truly or
honourably than the Bishop [Gray] does : ' He is a Christian
gentleman.' You can't talk to him for a quarter of an hour
without finding out what a noble fellow he is. L stayed
here a few days. She knows all the party, too. . . . Fancy
the news coming of the death of Mr. Helmore and his party —
at least, some dead from fever, and some missing — so soon
after their arrival ! L was here when the news came.
She said for half a day, perhaps, they were not so boyishly
bright as usual, and then it seemed as if the new danger gave
them new courage and brightness."
The deaths alluded to were those of a party of the
London Missionary Society's men who were to work
further up the Zambezi.
There was in Cape Town a congregation of coloured
people, now known as St. Paul's, under the care of
the veteran missionary, Archdeacon Lightfoot. Among
these were many liberated slaves, whom Mr. Lightfoot
thought might help the Mission in its intercourse with
the natives. One Sunday evening Mackenzie went and
preached in the little rough, temporary church, and
asked if any would volunteer for the work. Twelve
coloured men stood up, three of whom sailed with the
Bishop. They did not, however, stand the trial, and
eventually had to be sent back.
Finally, on January 12, the party sailed in H.M.S.
Lyra from Simon's Bay, looking forward to whatever
might await them ; in the words of the Bishop : —
" Thus it may be that in the course of years we may
12 HISTORY OF THE UNIVERSITIES' MISSION
become, what I have sometimes thought we were like, the
original and early sprouts that rise from the seed in the
ground, and serve but to give life and vigour and energy to
the shoots which rise above the ground afterwards. . . .
That is the prospect we have before us — a prospect which
does not depend upon our life or death, which does not depend
upon our successes during our lifetime, but depends entirely
upon the grace of God ; a prospect which will undoubtedly
be realized in God's good time, for we know that * the know-
ledge of the Lord shall cover the earth as the waters cover
the sea.' "
Jtanfordi CfiJ graphical Estaiif , LondOth
CHAPTER II
THE SHIRE HIGHLANDS
Up the Zambezi and Shire — The Yao and Nyanja Tribes — The Slave
Gang — Life at Magomero.
PATIENCE was certainly the first virtue the Mission
party was called on to exercise, and in the end
patience had " her perfect work."
In H.M.S. Lyra sailed the Bishop, the Rev. L. J.
Procter, and some black men, among whom was Charles
Thomas. The rest of the party had started before in
H.M.S. Sidon.
There was a happy rest off Natal, where the Bishop
took leave of his old work and of the sister who remained
there. The final parting from English territory and
friends was only to be compared to St. Paul's departure
from his beloved Ephesian converts at Miletus. " Strong
men fairly cried as they spoke of the kind heart, and
loving deeds, and earnest Christian life of him who was
going from amongst them." He did not shun to declare
imto them the whole counsel of God. In a sermon " he
spoke most openly on the treatment of the natives here
as a shame to the white people. ... No sympathy
with their home joys or sorrows, hardly credit given them
for having within them deeper thoughts and feelings
than they care to reveal to those who have so little human
14
"^•-^■1
' *■_ '-t <^^*'^ m^^ V^V. ^^Sai
PUSHING THROUGH THE REEDS.
THE UPPER SHIRE RIVER.
THE SHIRE HIGHLANDS 15
sympathy with them. While this was the state of things,
to raise an interest in the tribes further off would be
unreal."
" On the shore we slipped away and had a few quiet
collects together, till we were warned we must go to the
boat. . . . Speaking of happiness, he said : ' Now till
death my post must be one of care and unrest. To be the
sharer of every one's sorrows, the comforter of every one's
griefs, the strengthener of every one's weakness — to do this
as much as in me lies is now my aim and object.' He said
this with a smile, and oh, the peace in his face ! it seemed as
if nothing could shake it."
Here another missionary joined the party, the Rev.
H. Rowley, the early chronicler of the Mission. The
two parties of the Sidon and Lyra were united again at
the mouth of the Zambezi, and here they found Living-
stone and his party, who were to escort them to their
field of labour. But Livingstone now objected to the
plan of approaching Nyasa from the side of the Zambezi
and Shire, partly owing to the difficulty of navigation,
and partly to the absence of the friendly chief, Chibisa.
The mouths of the Zambezi certainly form one of the
most forbidding of ports. They make a low-lying delta,
and the water of the Kongoni mouth, thought to be
the best, is shallow, with a most dangerous bar. On
the other hand, the Rovuma, which Livingstone was
anxious to explore, flows 500 miles further north, and
discharges a splendid volume of water by an unbarred
mouth into a large and fairly sheltered bay.
Naturally, but reluctantly, the Bishop yielded his
judgment to that of the great explorer ; and, leaving
the Mission party at Johanna, one of the Comoro Islands,
l6 HISTORY OF THE UNIVERSITIES' MISSION
he, with Mr. Rowley, accompanied Livingstone up the
Rovuma in the Pioneer, the Httle exploring steamer
which our Government had just sent out to him.
It was wasted time as far as the Mission was concerned.
The Rovuma became so full of shoals, and the time of
year (March) so late in the season, that, for fear of the
water falling and stranding the party, they returned
after only getting twenty-five miles up stream. The
river was then thought to connect the ocean with Lake
Nyasa, which was soon afterwards discovered to be a
mistake.
During this river voyage the Bishop worked as hard
as any one in the navigation of the little steamer, and
once narrowly escaped being eaten by a crocodile. Here
they first noticed the hideous lip-ring with which the
native women disfigure their faces. The thick upper
lip is pierced, and a block or ring of wood inserted, round
which the lip grows out into a fair likeness of a snout.
Without this adornment no woman, it was believed,
could be attractive enough to win a husband. The
humihty, which causes them to be dissatisfied with
their personal appearance as to improve it so carefully,
leads to a difficulty in speaking and eating.
After picking up the party at Johanna, the Mission at
length entered the Kongoni mouth of the Zambezi on
May I, exactly four months after the Bishop's consecra-
tion. But it was not until July 8 that this river voyage
ended, so that patience was still needed. The Bishop's
sunny disposition helped much, as did the never-failing
courage of Livingstone. " He and the Bishop," writes
Bishop Gray, " get on famously together. The Bishop
says they chaff each other all day like two school-boys."
THE SHIRE HIGHLANDS 17
Dr. Kirk gave lessons in botany, that indispensable
science for all pioneers, with the result that the Bishop
made some progress ; whilst in graver moments we find
him " steeping his mind " in such words as " perplexed,
but not in despair " ; " Lo, I am with you alway, even
unto the end of the world."
Sometimes the steamer took twenty-four days to ad-
vance twelve miles. It burnt wood, and the wood had to
be cut ; it stuck on a sandbank, and had to be pushed off.
Those who worked it had fever, and so had most of the
Mission party ; but, unfortunately, so lightly that it led
them to despise the enemy, and to neglect the ordinary
precautions which experience and prudence have since
shown to be necessary if fever is to be warded off.
It has often been remarked that in those far-distant
lands, amid scenes where the Faith has never been
preached, the differences of Christians sink into the shade,
and their points of union are hailed with joy. Thus
Mackenzie writes : —
"Livingstone and his party come to our ordinary services.
We have on board Morning Prayer, and sermon on Sunday
morning, and every morning and evening the reading of ten
or twelve verses and a few of the collects. On Whit-Sunday I
proposed having the Litany, and asked Livingstone whether
he thought it would weary the sailors. He said, ' No ; he
always used it himself. ' We have always had it since. The}''
all attend Holy Communion."
And the Bishop showed himself willing to learn from
one not of his communion : —
" I have been reading Moffat's missionary labours, and it
has made me think more of the difficulties, not only of a
practical outward kind, but still more of a spiritual kind. It
i8
HISTORY OF THE UNIVERSITIES' MISSION
has helped me also to remember that God is our help, and
that we attempt nothing in our own name."
They followed the Zambezi for about eighty miles
from its mouth, finding it a magnificent stream a mile
broad, muddy, but well stocked with fish, flowing through
THE RIVER SHIRE
low banks clothed in long grass, abounding in birds of
many sorts, while the hippopotamus and crocodile were
seen everywhere. The former is sometimes used for
food, and is eatable when quite young ; but the mature
specimens they sometimes killed needed a good appetite
and a strong digestion.
The Pioneer now entered the Shire, a tributary of the
THE SHIRE HIGHLANDS ig
Zambezi on its north bank, about 300 feet wide, and very
clear. The country here grew more mountainous and
much more beautiful ; the heights of Mounts Morambala
(4,000 ft.). Clarendon (6,000 ft.), and Milanje (8,000 ft.),
came successively into view on the eastern side. The
gentle tribes who peopled the country are called, in these
early accounts, Manganja — a corruption of Ma-Nyanja
or Lake-people, Nyasa being but another form of the
word. They were mostly agricultural, living in small
scattered villages, with very little union among them.
Mankokwe was at this time chief of the land, but had
little power. He received the Mission party graciously,
but bade them depart in peace, and settle anywhere
except in his village.
The Pioneer therefore went on to Chibisa's, a village
about 140 miles up the Shire, beautifully situated upon
the south-western bank of the river, which is here
studded with lovely islands, while a magnificent mountain
view lies to the north and east. Chibisa himself was
a mysterious hero, said by his people to be a chief
and son of a chief — but by the Portuguese declared
to be a slave. Possibly he was both ; — anyhow,
he was quite the strongest man, and the seer of the
land. Though dwelling on the Zambezi, near Tete,
his aid was sought by the people for a hundred miles
round.
Here, then, at Chibisa's, the Mission first planted its
foot. And here, with Chibisa's as his parish, the Bishop
left Mr. Rowley, with Adams, Gamble, .and Job,
one of the Cape Town men, to build huts and receive
stores. Dr. Livingstone went on with the Mission party
to settle them in their new home on the Highlands ;
20 HISTORY OF THE UNIVERSITIES' MISSION
for, though the river was the only thoroughfare in the
land, it was also the most unhealthy place for a permanent
settlement.
With Livingstone went some of his Makololo followers,
a Bechuana tribe in whom he had great and deserved
confidence. Before going to England he had planted
them at Tete, ordering them to wait there for him, and
on his return in two years there they were still waiting.
And so, to conquer the land and subdue it for Christ,
this little procession set forth, the great Doctor tramping
along at the head, with the even, steady pace with which
he had walked through Africa. The Makololo, Sena-
men, and Chibisians followed, bearing the burdens,
including forty days' provisions ; lastly came the mission-
aries, headed by their Bishop, and, like the Jews of old
under Nehemiah, " Every one with one of his hands
wrought in the work, and with the other held a weapon."
For, mindful that there was already war in the land,
they were all armed. When the natives looked at the
Bishop, and saw him carrying his gun in one hand, and
his pastoral staff (the gift of the Cape clergy) in the other,
they were more alarmed at the latter than at the former,
whose properties they knew.
Said one, " mfuti ? " (a gun).
" Yetu, mfuti ikuru " (yes, great gun), said another.
The Bishop writes : —
" I myself had in my left hand a loaded gun, in my right
the crozier they gave me in Cape Town, in front a can of oil,
and behind a bag of seeds, which I carried the greater part of
the day. I thought of the contrast between my weapon
and my staff, the one like Jacob, the other like Abraham,
who armed his trained servants to rescue Lot. I thought
THE SHIRE HIGHLANDS 21
of the seed which we must sow in the hearts of the people, and
of the oil of the Spirit that must strengthen us in all we do."
And so at length in Central Africa " the sower went
forth to sow his seed."
At this point it is necessary to understand the state of
the land at the time. Livingstone found it much changed
since his former visit, and it is not wonderful that he did
not realize the causes of the change ; still less wonderful
is it that the missionaries did not understand them.
Shortly put it was thus : The Matabele, of whose
prowess we now know so much, had defeated a tribe in
the far interior — the Banyai — and stolen or slain their
women and children. The Banyai offered ivory to
Portuguese slave dealers to supply them with wives. The
Portuguese looking round to see where there was war,
and consequently where there was a weaker party to be
enslaved, discovered a part of the great Yao race, who
lived, and still live, on the eastern side of Lake Nyasa,
south of the Rovuma, and who were flying south before
the incursions of the Mavia and other Makua tribes.
This Yao race is in the Mission journals always called
Ajawa ; Livingstone had met some of them near Mount
Zomba years before, and formed a bad opinion of them.
Pressed south, they came to the country round Lake
Shirwa, and, as there was plenty of land, they would
have settled peaceably, but for the Manganja or Nyasa
race, who fought with their weary (and perhaps thieving)
guests, and sold them in crowds to the Portuguese. They
were but too much used to being seized for slaves, for
annually numbers of them were sold at Zanzibar. By
degrees the Yao found themselves the stronger, and turned
22 HISTORY OF THE UNIVERSITIES' MISSION
the tables on the Manganja, selhng them to the Portu-
guese, instead of being sold themselves. Like most
African tribes, the Yao were by turns enslavers and
enslaved.
It was at this juncture that the missionaries arrived,
and only knew of the Yao as wicked marauders, helping
on the thrice-accursed slave trade. Had they realized
that they were a stronger race pushed south, and com-
pelled to make homes for themselves by the universal law
of replenishing the earth and subduing it, they would
have known that it was hopeless to engage in any struggle
with them, unless they meant to interfere regularly in
native wars. This they had already resolved not to do.
Bishop Gray, writing later on, says : —
" It is curious that the question of using arms was freely
discussed in my house, and that the party — the Bishop and
Scudamore most especially — maintained that it was unlawful
under any circumstances, even in defence of their lives. Their
line was patient suffering."
This is the line universally adopted now in the Mission,
but no one had calculated the effect of the actual sight
of a slave gang (in a place where there were no British
forces to call in) on men with loving hearts and strong
hands. Dr. Livingstone felt more than justified in what
he did. Most EngHshmen, worthy of the name, and im-
perfectly understanding the state of things, would have
done the same. But interference, once begun, must be
followed up. If patient suffering is to be effective, it
must be consistent. " It must begin with non-interven-
tion and end with non-intervention." Dr. Livingstone
hoped one blow would be enough. It was not enough.
THE SHIRE HIGHLANDS 23
After all, if the native policy of the Mission was a mistake,
it was a mistake not unworthy of heroes. If we do
not adopt their line, we can admire and follow their
spirit.
The party, now en route from Chibisa's on the Shire
to Chigunda's station (Magomero) on the Highlands,
had reached Mbame's. The natives were sitting round
their fires, while the Bishop and others had gone to
bathe, when a string of slaves was seen descending into
the village, driven by slave dealers. Livingstone, his
brother, and Dr. Kirk went out to meet them. There
they were, eighty-four helpless captives, their necks in
slave forks, bound with hard thongs of bark, men, women
and children, on their way to Tete, to be sold into life-
long captivity. Dr. Livingstone disarmed the six slavers
and let them go ; while, with joy untold, the people
around cut the bonds and set the bewildered slaves free.
They stretched out their hands uncertainly, and gradually
light dawned on them. They were free. Only the night
before, one poor fellow had tried to loose his bonds, and,
being discovered, was hung up to a tree for hours, by his
wrists and ankles, till, all power of walking having failed
him, he was taken aside, and an axe ended his torments.
Bishop Mackenzie returned from his bath to find the
slaves " clothed and cooking." No wonder his heart
warmed, and he resolved to stand by Livingstone through
good and evil report; for it is true that, as Paley
says : —
" Few ever will be found to attempt alterations, but men
of more spirit than prudence, of more sincerity than caution,
of warm, eager and impetuous temper. If we are to wait
for improvement till the cool, the calm, the discreet part of
24 HISTORY OF THE UNIVERSITIES' MISSION
mankind begins it, I will venture to pronounce that (without
His interposition with Whom nothing is impossible) we may
remain as we are till the renovation of all things."
Here was at once a nucleus of work for the party, and
Dr. Livingstone gave all the captives to the Bishop,
who, after offering them their choice of returning to
their homes or staying with him, found that they had no
homes left to which to return. The Bishop therefore had
become at once father and head of a flock.
They now marched on to Magomero, a village belong-
ing to the chief Chigunda. Hearing fearful accounts
of the Yao cruelties, Livingstone marched out to try and
induce them to retire to their own country, not knowing
that they would have done so only too gladly, but could
not. Burning villages lighted the way to the Yao camp.
It is difficult to say whether a Makololo or Yao fired
the first shot ; but in a short time Livingstone drove off
the Yao and burnt their huts. The Bishop took no
active part in the battle, but his party lent their aid in
this serious affray.
It was now determined to settle at Magomero, and
here Livingstone left them. Chigunda said he was " dead
already " at the thought of these powerful Enghsh going
away, and for the consideration of £i he gave them half
his village. It was as bad a situation as the Highlands
afforded, being regularly dowij in a hollow, and sixty
miles from Chibisa's, whence all provisions must come.
On the other hand, it was a strong situation, well watered,
but not free from fever. As an outpost, it might perhaps
stay the advance of the Yaos.
The unfortunate fame of their former prowess spread
far and wide, and a deputation of Nyasa chiefs prayed
DAViD LIVINGSTONE
SIR JOHN KIRK
ANNE DAOMA.
ST. Paul's, fort jameson, n.w. rhodesia (consecrated 1906).
THE SHIRE HIGHLANDS 25
the Bishop to help them again. He, feehng pledged
by the former action, and finding that families had
really been carried off, agreed to help them, on a promise
that they themselves would never buy or sell slaves again,
and that any prisoners taken should go free.
The Bishop, Mr. Waller, and Charles, Thomas went
boldly forward to the Yao army on an embassage of
peace, and barely escaped being shot down. The combat
then began ; the Nyasa people fought well under the
guidance of the English, and victory remained with them,
a victory bloodless on their own side and nearly so on
the enemy's side ; and the Yao fled, leaving their captives
behind.
To no one could the fight have been so dreadful
as to the Bishop and his companions, Scudamore,
Rowley, Waller, and Adams. But they had the
happiness of re-uniting some of the captives to their
families ; and out of this battle came some of the few
visible fruits of the Magomero Mission. A little sick
child, left to starve, was picked up on the way back,
baptized by the name of Charles Henry, slept by the
Bishop's side that night, and passed to rest in the morning
— the first-fruits of the Nyasa race. And as they walked
back to Magomero, the Bishop himself carried a httle
girl named Daoma on his shoulder, " because she was
such a little one." We shall hear of her again.
And now came a very pleasant time at Magomero,
The country quite close was at peace, slave traders came
no more, the missionaries built themselves huts and
encouraged their people to do the same and to plant
gardens. The Bishop was very proud of having built
himself the best hut, circular, nine feet in diameter and
26 HISTORY OF THE UNIVERSITIES' MISSION
ten feet high in the middle, his Cambridge mathematical
precision standing him in good stead ; but his satisfac-
tion was alloyed when it was pointed out to him that he
had forgotten to make a door !
The missionaries were busy learning the language,
which is something like Kafir. Bearing in mind the
false impressions of God given by mission priests in
China, who taught before they knew the language, they
attempted no direct instruction, but such as arose out of
daily necessities. For instance, news was brought that
the Yao had burnt a certain village where the Bishop
had once slept ; would the English come and help them ?
Just as they were ready to start, the Bishop asked :
" Where are we to meet ? "
" At the chief's village."
" What village ? "
" The village where you slept," said the Nyasa, falling
into the trap.
" It is not burned, then ? "
" No."
" Did you lie when you said it was burned ? "
The chief Nam'peko, grinning, repHed, " I did lie."
" If a dog could do as you have done, I should kick it.
cannot speak to you any more to-day."
So once they found all their people busily shelling
peas, which turned out to be stolen. When detected,
some laughed, but some looked ashamed. Chigunda,
the chief, begged them off from punishment, generously
refusing to have the peas. The Bishop therefore paid
the price in cloth, and gave the peas to the goats, warning
them he would send away any one who so offended again.
Another time three of their people robbed a Nj^asa man
THE SHIRE HIGHLANDS
27
of a handsome brass bangle. The Bishop offered them
the sors tertia of the old Winchester rule — a whipping —
which was gratefully accepted by two, while the third
was sent away. However, in two days he returned and
begged for his flogging, which he duly received.
The day's life followed a certain rule at Magomero.
Rising at 6, there was a roll-call of natives at 6.30, which
frightened them at first. The native breakfast was served
in the open air, the boys arranged in circles, school-
feast fashion, each having a literal " handful " of porridge.
At 7, came mattins, and at 8, breakfast of goat's flesh,
yams or sweet potatoes, Indian corn porridge, and
a loaf, when it could be had, and tea or coffee with
goat's milk. All then went to work, the natives having
tasks assigned them when not engaged in their gardens.
Mr. Scudamore drilled the boys, seventy-seven in
number. They had a drum made of the skin of an
elephant's ear, and they were taught to march in step
and go through sundry exercises, ending with a plunge
into a river at the word of command, by which they
certainly learnt " heaven's first law " of order and
obedience. Mr. Rowley undertook the purveying — no
small task, with two hundred to provide for ; and also
took some very elementary classes. Mr. Waller, assisted
at first by Dr. Meller of the Expedition, acted as surgeon,
and had in truth much practice on the terrible wounds of
the slaves. He writes of the natives : —
" They bear pain so well — little fellows submit to the
cautery without wincing. One poor fellow had such a heel
as I never saw. He was struck in it by accident with a fish
spear ; the whole of the tendon is gone, and the bone decaying
beneath. In this state he was driven some thirty miles
28 HISTORY OF THE UNIVERSITIES' MISSION
by the slavers, and came back forty with us. He never
complains."
The Bishop and his companions took classes for read-
ing and teaching as far as they were able. Dinner
followed at i, with a rest. Then work from 3 to 5 ;
tea at 6, and prayers about 7.30. On Sundays and
Festivals Holy Communion was celebrated, and gradually
they managed to set apart a room as a chapel.
But a church was their great desire, and on October i,
the anniversary of the farewell service at Canterbury,
Bishop Mackenzie solemnly set up the pillar of the hoped-
for church, a good-sized tree, felled by Scudamore,
calling it the " first and comer post of the Church of
St. Paul." That church was never to be built, in spite
of the bright hopes which clustered around its beginning.
All but two or three of those who should have ministered
and worshipped there were removed — how soon ! — to a
" House not made with hands, eternal in the heavens."
Forty-five years later, not on that exact spot, but in
sight of Mackenzie's grave at Chiromo, was erected
a church in honour of the great Missionary Apostle,
and in remembrance of the first Missionary Bishop.
CHAPTER III
WAR, FAMINE, AND PESTILENCE
Troublous times — The Bishop's last voyage — Bishop Mackenzie dies
— Deaths of other Missionaries — Magomero and Morambala
abandoned.
THE arrival of the first recruits in November caused
great joy to the Mission. These were the Rev. H.
de Wint Burrup, Dr. Dickinson, as medical officer, and
Richard Clark, a tanner and shoemaker. Mrs. Burrup
had been left at Bishop's Court, Cape Town, to follow
later with Miss Mackenzie and Jessie Lennox, a servant
devoted to the Mackenzies. Mr. Burrup arrived
at Chibisa's, where Livingstone was anchored, in a
marvellously short time, having pushed on with four
natives, all the latter part of the way, in a small canoe.
The Bishop, who had come down to see Living-
stone, took him back to Magomero, and some fears
were felt for the others who were behind with no
quinine.
" But," says Mr. Waller, " while chatting away at break-
fast (November 29), we heard two guns fired, and a very few
moments assured us of the coming of Dr. Dickinson and
Clark. I was quickly across the river, when a hearty ' All
right, sir,' from Charles, and the sight of two new faces among
29
30 HISTORY OF THE UNIVERSITIES' MISSION
a multitude of black men bearing burdens told me all our
hopes and fears for their safety might now be cast to the
winds, and my hurrah joined wth the others that came across
to welcome them.
" ' For these and all His other mercies, but especially
for this mercy, God's holy Name be praised,' cried the
Bishop."
For thus began that stream of successors, which,
though sometimes a slender stream indeed, has, in God's
good providence, never ceased to flow from our land
for the watering of our Master's heritage among the
heathen.
Warfare, meantime, had not ceased. The Yao and
Nyasa races were ever fighting for space to live
in, and for slaves, and once the slavers attacked Mr.
Procter and Mr. Scudamore, and nearly killed them, as
they were peacefully trying to open a path from Magomero
to where the Ruo joins the Shire.
War brought famine in its train. With the enemy
in their land, many people had neglected to plant and
sow. They were now running short of pro\dsions, and
in a short expedition made by the Bishop and Mr. Scuda-
more to punish the village which had attacked their
friends, they foimd starving people. Starvation was
beginning to bring on fever, to which all the Mission party
fell victims in their turn ; on January 3, 1862, the Bishop
and Mr. Burrup started on their last journey. They
went to meet, as they hoped, the Pioneer, with the ladies
of the party, and the stores which were badly needed,
the rendezvous being Malo, at the confluence of the Shire,
and its eastern tributary, the Ruo, now the bound ar^'^ of
the Nyasaland Protectorate.
j^"^' ^^m
THE MURCHISON CATARACTS.
J^ .
HOUSE BOA I.
THE RIVER SHIRE
WAR, FAMINE, AND PESTILENCE 31
What followed must be given chiefly in the Bishop's
own words : —
" January 3, 1862. — This is the first time I have written
in the name of this year. May it be to us and to you a year
of greater grace and blessing than the last, and so may we
abound more and more unto the coming of our Lord and
Saviour. How curious sapng this to you, and probably the
year will be far gone before you read it ! But you are
sa5dng the same things, and God hears the prayers of both,
and will shower down on each the showers of His blessing in
answer to the distant prayer, just as the rain rises from the
distant ocean, and falls on the thirsty ground where He has
appointed it. . . .
" January 8, — On Thursday, January 2, I got to Mago-
mero. . . . We started next day. We have estabhshed the
custom of having a few prayers at our church before start-
ing, and after the return of any of our party on a journey.
So we had prayers for those that remained and for those who
were going, and we set off. It rained heavily, and we had
hard work to get the Makololo into motion ; from that time
till this morning we have had almost incessant rain. . . . We
have seen the sun to-day, and this is a very beautiful place :
a village perched on the top of a cliff overlooldng the stream,
which is now swollen much, and commanding a view of the
valley of the Shir^, or at least its lowest level, extending
four or five miles to the eastern hills. The valley itself, in a
freer sense, stretches many a mile behind us to the west, —
fine fertile land, studded with shrubs and trees, and apparently
fit for any cultivation. I suppose, however, it is not so healthy
as the higher lands.
" The men of this village are old friends most of them,
and all looks bright. I have been having many a laugh with
them already. Thus it is that God gives us bright spots in
our hves at the darkest, and how often bright tracts stretching
over much of it !
32 HISTORY OF THE UNIVERSITIES' MISSION
" January 9. — I read Burrup this morning the Keble for
xxvth Sunday after Trinity. I do so admire the last verses. ^
" Monday, January 13. — Our suspense is at an end. We
got here, the Ruo mouth, on Saturday, to learn that Living-
stone had passed down not many days before. This, though
. . . involving our staying here a good while, seemed
good news to me, inasmuch as we have not detained him by
arriving ten days after the time. We had, on the whole, a
prosperous journey down. The chief at Chibisa's undertook
to send us down to a chief, Turuma, where we should be likely
to get a larger boat. . . . Accordingly on Thursday we
set off at three, and got to Turuma's in half an hour. It was
delicious, the floating down that broad, green banked river.
The uncertainty as to the length of the voyage gave it a
dreaminess, like some parts of Southey's Thalaha. But,
like Thalaha, our difficulties were not at an end. Turuma
refused to see us, and declined to hire his boat to us. . , .
Just then two of the Makololo, Zomba and Siseho, joined us,
having walked down the bank. These (with Charlie) under-
took to go down with us. So off we started, wondering
at the way God was leading us. . . . Next morning
' ' The promise of the morrow
Is glorious on that eve,
Dear as the holy sorrow
When good men cease to live ;
When, brightening ere it die away,
Mounts up their altar flame,
Still tending with intenser ray
Toward heaven whence first it came.
" Say not it dies, that glory,
'Tis caught unquenched on high ;
Those saint-like brows so hoary
Shall wear it in the sky.
No smile is like the smile of death.
When, all good musings past
Rise wafted with the parting breath.
The sweetest thought the last."
IV AR, FAMINE, AND PESTILENCE 33
we set off early. Burnip was far from well. ... At night
we drew to the shore. By this time the mosquitoes were
very troublesome. One of the men said, ' We are going on.'
It was better, they thought, to work by moonlight than
to be eaten up by insects. After half an hour we found
ourselves stranded on the flooded bank. . . .
" In a few minutes Zomba, the bowman, gave the signal
for a start, and off we were again in silence. This time we
were sooner in coming to grief. A sudden turn, which our
bowman did not see in time, landed us again on a point where
the stream parted in two ; the two men in the stern jumped
out, up to their middle ; I followed immediately, Burrup
after me. But in vain ; the canoe continued to fill, and we
began to pull out our things . . . till we could get the
canoe raised and baled out. Then the things were put in
again, all soaking, and we wet up to our middles. . . . We
were thankful our losses had been no worse, though it was
not till next day we remembered that all our medicine was
gone, and our spare powder. Fortunately the night was far
from cold, or we might have taken harm ; as it is, Burrup
is none the better for it. I think I have escaped any ill
consequences. . . .
" In the meantime we have been led to a very nice village.
A benign, oldish chief, Chikanza, with a large population,
occupying, I should think, about a hundred huts, willing that
we should remain here. ... I have my hopes that our
being here in this way may be intended to prepare the village
for being one of the stations to be worked by our Mission
steamer (the University boat), for which I hope to write by
this mail.
" So matters stand at present. Burrup is very low, and
we have no medicine. Quinine, which we ought to be taking
every day, there is none. But He who brought us here can
take care of us without human means. If we should be down
at once, Charlie will take care of us. The texts in Greek
which we have learned day by day lately have been
34
HISTORY OF THE UNIVERSITIES* MISSION
Romans ii. 29 ; iii. 21-23 ; vi. 23 ; vii. 24, 25 ; viii. 38, 39 ;
X. 13-15. . . . Good-bye for the present."
Such was his farewell to earth, and had he known
that it was such, he could not have chosen more touching
texts than the last two, — one of quiet confidence for him-
self, the other of hope for the Mission. 1 One more letter,
dated on the i6th, speaks of his plans of a Mission steamer,
such as now plies on Lake Nyasa among a kindred race.
THE HUT IN WHICH BISHOP MACKENZIE DIED
We know little of the last fortnight. The Bishop
soon fell ill, for want of the lost quinine. Mr. Burrup
was too ill then tb help him much, and far too weak
afterwards to give much account of the Bishop's last
days. He was mostly unconscious, or else speaking
wandering words of being safe at Magomero with his
sisters, for whom his loving heart had so longed. The
1 " For I am persuaded that neither death, nor life, nor princi-
palities,'' etc. ; and, " How beautiful are the feet," etc.
WAR, FAMINE, AND PESTILENCE 35
last words he is known to have spoken were to tell
the faithful Makololo that " Jesus was coming to fetch
him away." For the last week he was quite un-
conscious, and in this state, on the morning of
January 31, Mr. Burrup had the grief of carrying the
dying Bishop out to die in another hut, which was of
less importance to the chief Chikanza. The natives
believe the spirit haunts the place where it leaves the
body, and shut up a hut after a death. The Bishop's
spirit passed awaj^ at 5 p.m., and the same night, weak
as he was, Mr. Burrup (aided by the Makololo) was
compelled to bury him.
A grave was dug on the left bank of the Shire, under
a large acacia tree, and in the darkness of night Mr.
Burrup said as much as he could recollect of the Burial
Service. And thus was laid to rest the first English
missionary Bishop of modern times, and the first Bishop
of the Universities' Mission, after just one year's work
in the country which he believed God had given him for
an heritage. The possession of a burying place was all
he was to have ; yet that burying place has surely been
the lode-star of mission effort. That apparently lost
battle, fought by the brave little advanced piquet, has
stirred up more " to follow in their train " than any
other story of mission life.
Mr. Burrup at once returned with the sorrowful news
to Magomero, and in three weeks' time he too had suc-
cumbed, and was buried at Magomero. He might have
been saved had his friends been able to give him the
nourishing food and stimulant he needed, but which he
unmurmuringly went without.
Meantime, Captain Wilson, of H.M.S. Gorgon, brought
36 HISTORY OF THE UNIVERSITIES' MISSION
Miss Mackenzie and Mrs. Burrup as far as Chibisa's,
before they heard the sad news, which the natives at
Malo had concealed in fear of being held responsible.
Since their dear ones now needed them no more, it was
decided that they should at once return with Captain
Wilson to the Cape, Miss Mackenzie being too ill with
fever to realize all that had befallen them. But though
she was not to do the work so sorely needed for the native
women, Anne Mackenzie went home from the grave of
her brother to work for missions as faithfully in England
as others were doing in Africa. Not only as the founder
of the Mackenzie Memorial Mission in Zululand, but as
the " Providence " of many another Mission, for whose
needs she collected, and with whose workers she kept up
a cheering correspondence — the name of Anne Mackenzie
was a household word for fifteen more years.
Captain Wilson set up a simple cross, to mark the
Bishop's grave, of materials at hand — the upright being
a thick reed or pole, five feet high, with a bit of board
nailed across, and the staves of a barrel heaped up round
the base.
The Bishop had left a memorandum at Magomero
providing that the senior priest, or faiUng a priest, the
senior deacon, or, failing him, the senior layman, should
take temporary charge of the Mission ; and thus Mr.
Procter became head of a singularly united band of
fellow- workers. The Bishop also ordered several books
to be sent home to his family ; among these his Conse-
cration Bible, in which each of his consecrators had, at
his request, written a text. This Bible, with the watch
which stopped at the fatal immersion in the river, are
now in the museum in the crypt of St. Augustine's
WAR, FAMINE, AND PESTILENCE 37
College at Canterbury, that sacred spot whence the
Mission had set forth.
Three sore evils had now fallen on the Shire High-
lands : war, for the Yao were steadily moving on with
the certain advance of a strong nation ; famine, the
result of drought and of war, for not only did the wretched
natives try to live on the unripe corn and fruits, but by
various misunderstandings the necessary stores failed
to reach them ; and, as a sure consequence, pestilence
was slaying its thousands. The Mission therefore decided
to leave Magomero and the grave of Mr. Burrup, and,
taking with them (of the released slaves) all the children,
and such of the grown people as wished to come, they
marched, in April, to Chibisa's. Here, finding that Dr.
Livingstone's Makololo followers — who for some fault
had been dismissed by him with only guns in their hands —
had established themselves and grown rich by marauding,
the workers separated themselves, and built a village
on the opposite bank, only fifty feet above the
stream.
Here a small rough church of reeds was erected,
with a gable end and a little porch. Two boxes, one on
the other, covered with red velvet, formed the altar.
The floor was laid with reed mats, and the seats were
their store boxes. Clark, the shoemaker, writes : —
" It being my province to superintend our men in their
work, the honour fell on me of building the first place
devoted to the worship of God in this part of Africa.
My prayer is, that this may not be the last by many built
in this land for the same great object, but I hope they may
be more worthy of being styled churches than the present.
The structure was begun and finished in five days. I must
38 HISTORY OF THE UNIVERSITIES' MISSION
tell you that we have no church bell, and that the substitute
for one is a native drum."
These words should be remembered now that many
churches, all better than Clark's poor effort, are already
dedicated in Central Africa ; and still more should they
be remembered, when in the future far more splendid
buildings may take the place of these ; for surely none
will be more worthy than the church where these devoted
men worshipped God in their day of sore trial :
" Nor here the faithful eye can fail
The brightening view to catch,
That opened from that structure frail
Of wicker work and thatch.
For dear is e'en the first rude art
That Holy Faith inspires :
The whole is augured from the part,
Achievements from desires."
Good work was done here among their reduced
number — about fifty of their people having died from
famine and disease. But the neighbourhood of the
marauding Makololo, who were identified with the English,
caused difficulties. These people were afterwards sternly
rebuked by Livingstone, and have since grown into a
great tribe, very friendly to the English.
Before the end of the year, the people of the land
were living on roots. From this time the mission records
are a heart-rending accomit of endeavours to supply even
their own people with sufficient food. " Wild-looking
men, worn almost to skeletons, and with cords tied round
their waists to lessen the pangs of hunger, roamed about,
grubbing up roots, until, unable to go on any longer,
they sank down and died." Before January half the
inhabitants of the Shire Valley had died of starvation.
WAR, FAMINE, AND PESTILENCE 39
The missionaries undertook long journeys to get food,
and their own sufferings were great.
Mr. Scudamore fell ill.
" He was admirably fitted for his work," writes Bishop
Harvey Goodwin, of Carlisle, "cheerful, unselfish, well-judging,
and appears to have been specially dear to Bishop Mackenzie,
and in many respects not unlike him. No doubt the fever
took hold on a constitution injured by unsuitable food. He
became delirious, and on New Year's Day he passed away,
murmuring, ' There remaineth a rest.' "
Mr. Rowley writes : —
" The Southern Cross was shining brightly over the hut
in which he lay, and though my heart was sorrowful, I thought
of the Cross of Calvary and was comforted."
Another grave was dug by the Shire, and the natives
mourned for their friend. He had mastered the language
sooner than any of the party.
Early in 1863, soon after a cheering visit from Mr.
Thornton, the geologist, the Cape men, Charles, William,
and Job, returned to Cape Town. They were not now
needed as interpreters, and it was thought advisable that
they should go back to South Africa.
Alas ! another of the Mission band was to be taken.
Brave and hard-working Dr. Dickinson, to whom almost
every member of the Mission owed his life, succumbed
in March. Mr, Procter prayed with him, and he followed
every word, saying, almost with his latest breath, "Lord
Jesus, have mercy on me, a sinner." He was laid beside
Mr. Scudamore.
" They were lovely and pleasant in their lives, and in
their death they were not divided."
40 HISTORY OF THE UNIVERSITIES' MISSION
Immediately after this, Dr. Livingstone and Dr.
Kirk paid them a visit, and saved the Ufe of Clark, the
church builder, who, however, had to go back to England,
but only to return to the Cape Colony, where he was
ordained in 1875.
The Mission party now wrote word to the Metropolitan
that if help and fresh stores, especially of animal food,
did not reach them by June 15, they should feel compelled
to abandon the country. By that time, however, things
looked brighter ; the native com had grown, peace was
restored, and, better than all, the new Bishop, Dr. Tozer,
was on his way, with three clergy and three artisans.
Before the end of June he arrived, and after much con-
sultation, decided on removing the Mission to Mount
Morambala, sending Mr. Procter, who had quite broken
down, at once to England. Mr. Rowley was also obliged,
by fever, to return with him. Dr. Livingstone still
clung to his behef in the Shir6 Highlands, and no doubt
he was so far right, as that Morambala could never
become a base of operations.
But when the time came for Mr. Waller to leave the
Shir6, he could not bring himself to abandon the people
who had trusted to the Mission. To take them all to
Morambala was impossible. So he did a brave and wise
thing. He sent to the dreaded Yao chief, Kapene, who
now possessed all the highlands, and said, " Come down
and speak to us." Kap6ne came, with his fifty mighty
men well armed. Mr. Waller told him why they had
interfered with his people, and explained how terribly
the slave trade hurt all the African races. Then he asked
Kapene to protect the people left behind by the Mission,
and who ^vished to become his villagers. Kapene said
WAR, FAMINE, AND PESTILENCE 41
they should be as his own children, and that as long as
he could protect himself he would protect them. And
he kept his word.
Finally Mr. Waller, on his sole responsibility (for
Bishop Tozer could not undertake it), brought down the
few helpless people and orphans who had none to care
for them to the foot of Morambala, and at length brought
about twenty boys and one girl to Cape Town, placing
the boys in the famiUes of Mr. Lightfoot's coloured
congregation, who adopted them with that great and
unselfish generosity which is one feature of the African
character.
The girl was Daoma, the Uttle one whom Bishop
Mackenzie had carried on his shoulder. She was
received by Miss Arthur, at St. George's Orphanage,
and was baptized in the cathedral by the name Anne
Rebecca. Never was a good deed better rewarded.
Anne Daoma grew up a dear, good, gentle girl. Some
years later, when Miss Arthur opened a day school
for the very poor children around her, Anne was at
once made infant schoolmistress. When Miss Arthur
fell into ill-health, and had a difficulty in getting
English helpers, she wrote warmly of Anne as one of
her best assistants. Aime is now mistress, and lives at
the Orphanage, the only home she can remember.
" If only one soul were won for Christ, our labour
would be amply repaid." How often we hear such words
at meetings and in sermons ! If they mean anything,
this, as far as we can judge, is one tangible result of the
Mission, besides the twenty other children, and the roll
in Paradise of infants and others baptized at the point
of death. And we have for ever the blessed memory of
42 HISTORY OF THE UNIVERSITIES' MISSION
all that patient suffering, and of the holy lives and
deaths of those whose graves have ever been the goal
beckoning the Mission onwards to reoccupy this land.
One more practical result cannot be over-stated. By
an experience bitter beyond all possible expectation,
the Mission had learnt the lesson that carelessness
of life and of the precautions for preserving health,
is not wise ; that none, however strong, can afford
to play with a tropical climate ; that certain rules
of health can and must be kept ; and that to remaili
needlessly in a hotbed of fever, slighting the proper
remedies, is not trusting, but tempting. Providence.
These first missionaries had the bitter lesson to learn.
To some extent they could not foresee these dangers, and
did not know the precautions. But now that the lesson
has been scored deeply on that page of Church history,
those who neglect its warnings will die, not as martyrs,
as Mackenzie, Burrup, Scudamore, and Dickinson did
(the Church ever reckoning as such those who die for love,
if they do not die for faith), but, in the words of Dr.
Neale, as a very different character, described at some
length in the book of Proverbs.
CHAPTER IV
NEW GROUND, 1863-7O
The Second Bishop, William George Tozer — Mission removed to Zanzi-
bar— Capture of a Slave Dhow — The First Children of the Mission —
Purchase of the Sites of Kiungani and Mbweni — Usambara visited.
THE second Bishop of the Universities' Mission was
the Rev. William George Tozer, of St. John's
College, Oxford, and Vicar of Burgh-cum-Winthorpe,
Lincolnshire, " a man," wrote his friend and colleague,
Dr. Steere, " who shrinks from nothing and succeeds in
everything."
Bishop Gray had hurried to England partly to consult
the Home Committee about a successor to Mackenzie.
The choice, entrusted entirely to the Metropolitan and the
Bishop of Oxford (Wilberf orce) , fell on Mr. Tozer. Imme-
diately his friends, the Rev. Edward Steere, LL.D., Vicar
of Little Steeping, and the Rev. Charles Argentine
Alington, volunteered to go out with him. Some
mechanics, one of whom came from Burgh, and
G. E. Drayton, from St. Augustine's, Canterbury, made
up the party.
The Consecration took place in Westminster Abbey,
on the Feast of the Purification, 1863, when Bishop Tozer
and the first Bishop for the Orange Free State were con-
secrated by the Archbishop (Longley), the Metropolitan
43
44 HISTORY OF THE UNIVERSITIES' MISSIOI<i
of South Africa, and the Bishops of Oxford, Lincohi
and Montreal. There was some difficulty about the
oath of canonical obedience, which, it was feared, must,
by the Jerusalem Act, be made to the Archbishop,
and not to their own Metropohtan. Bishop Gray
writes : —
" The Archbishop most anxious to do as I wished, but
timid about the law. ... I did not know tiU I came back
from preaching for the Zambezi in the city, at ten o'clock at
night, that all would be right. If I had not been very firm,
we should have had two jurisdictions, and, as far as we could
make it, two Churches."
Consequently Bishop Tozer took the oath as a
suffragan of the See of Cape Town. But a foreshadowing
of the removal of the Mission was already to be noticed.
The Bishop of Lincoln (Jackson), preaching at King's
College, Cambridge, said : —
" It will be for him who now leads the Mission to watch
patiently and wisely the indications of the Divine Will, and
either to live and die in persevering and hopeful, even though
they may long seem thankless, labours ; or, with a courage
greater perhaps than would be demanded by martyrdom, to
withdraw from a post no longer tenable for God, and to turn
elsewhere the peaceful invasion of the gospel."
And full authority was given to the Bishop to judge
for himself.
Thus it was that when the Bishop reached the Zambezi
and saw the state of things mentioned in the last chapter,
he did not hesitate to accept that harder lot than martyr-
dom— a decision, against all popular applause, to remove
NEW GROUND 45
the Mission altogether to some place which, if not healthier
should at least be more central, where food could be
readily attainable, where the good seed might be sown
and reared, and whence by another route the Great Lake
might be reached and his title vindicated — " Bishop of
the tribes dwelling in the neighbourhood of Lake Nyasa
and River Shir6."
The Morambala settlement, mentioned in the last
chapter, was but a temporary expedient, and it was now
felt that the best basis for work in Central Africa would
be either Zululand or the island of Zanzibar. To the
former there were almost insuperable objections. It was
quite too much cut off to form the key to the position,
and Zanzibar was decided on.
Looking back, we see the great sagacity of this move,
and wonder, as the Spaniards did of America, that no one
had found it out before. But then every friend of the
early Mission was dead against it. Leaving their people
and the well-loved graves was a wrench, and Dr. Living-
stone spoke strongly for the Shire Highlands ; while many
at home took the same view, and the Mission had to run
the gauntlet of disapproval almost all round. The London
Committee approved, however, as also did the Metro-
pohtan of Cape Town, and the move was to be made. It
was part of the old Celtic and Saxon puzzle over again.
The Celts worked in the desert and drew men after them.
The Roman missionaries and the Saxons, when taught
by them, chose the cities of men, and utiUzed civihzation
for the spread of the gospel.
One task the Bishop undertook before his departure,
one link of the past with the present, and that was a
visit to the lonely grave of his predecessor. With some
46 HISTORY OF THE UNIVERSITIES' MISSION
difficulty they found the grave, the undergrowth having
hidden it from view. The rough cross was still standing,
and Mr. AHngton made a sketch of the place, while the
Bishop cleared the undergrowth and enclosed the grave.
And then came a touching service of consecration. The
ground, hallowed by the body of God's faithful servant,
received the Church's blessing. Then, standing round
that clearing in the wilderness, they sang " Nearer, my God,
to Thee." A more permanent cross was later on erected
by Dr. Livingstone.
Bishop Tozer and Dr. Steere landed in Zanzibar on
August 31, and stayed at first with Colonel Play fair at the
English Consulate.
This island,! which is twice as large as the Isle of
Wight, lies about twenty miles from the coast of Africa,
which is visible from Zanzibar. The interior is almost
entirely given up to clove plantations, requiring a good
deal of care, and worked by slave labour. On a
sandy peninsula on the western coast stands the city.
Towards the sea there is a front of large white detached
houses, the consulates and the Sultan's palace. Further
in the houses are muddled together anyhow, with no
streets ; only, as every one must stand his scaffolding
on his own land where he builds a house, they don't
quite touch. Six feet is quite a respectable width for a
lane in Zanzibar, and none are practicable for anything
on wheels.
There were then two open spaces — the great market,
where a fruit market was held for three hours every
> This description of Zanzibar is true of the town as it was at the
date of Bishop Tozer' s arrival.
NEW GROUND
47
morning, all the fruit coming in baskets on women's
heads. The other space was the open slave market.
The little humped cows of Zanzibar run loose about the
town in search of green food, and are very tame. This
is the land of eternal summer, the sun rising always
between twenty minutes to six and twenty minutes
past six, and the average heat is 80° in the house.
North winds prevail from December to March, south
winds from June to October. Between these times the
wind is uncertain, and rain falls.
It is extraordinary that a place of such political impor-
tance was practically unknown at this time to Europeans.
Its trade was kept as a secret in the hands of a few
American and German merchants, and it is to Bishop
Tozer and his party that the credit is due of opening up
what they were the first to see was the heart of Africa.
The Arab Sultan of Zanzibar then ruled not only over the
island, but held a protectorate over the whole coast from
Guardafui to Delgado. There was literally no other town
worth the name in all that 2,000 miles of coast. The
Sultan's power reached as far into the interior as Lake
Tanganyika, and his governor was placed at Ujiji, the
great market of the lake region of Central Africa.
One very important consequence of this is that with
the Zanzibar tongue one can travel anywhere in Eastern
Equatorial Africa. The language is Swahili, and is
one branch of the great African or Bantu language,
spoken in some form all down the Eastern half of Central
and Southern Africa. Kafir and Zulu are well-known
examples of Bantu ; but with the African tongue Swahili
has incorporated a large number of Arabic terms. It is
the French of the Dark Continent.
48 HISTORY OF THE UNIVERSITIES' MISSION
The father of the Sultan whom Bishop Tozer found
there, had come from Muscat, and partly inherited,
partly conquered, the coast. The grandees are all
Arab, but the merchants, great and small, are Indian,
and, like the Arabs, Mohammedan ; or else they are
Banyans. But among the lower orders are representa-
tives of every African, and many Asiatic races. The
population is estimated at from 150,000 to 200,000 souls.
Another point of great importance was that it was
the centre of the slave trade. As many captives as were
not sold in the interior (for the slave-producing tribes were
also slave-holders) were brought here year by year, some
pubHcly sold in the market, but more, having paid duty
like other freight, were shipped off to Arabia.
From the moment of landing in Zanzibar, the Bishop
determined on that work among native boys, with a view
to a native ministry, of which his predecessor had dreamt,
and which has proved such an important part of the
work ever since. The Sultan Majid rented them a large
house close to the sea, called Shangani, which had been
used for British naval stores, and from which they could
watch the ships coming in and out. He also presented
them with five boys taken out of an illicit slave dhow,
i.e. one which had paid no duty. With these five boys
the building up of the Church in Zanzibar began.
For the first service in this new foundation, a tem-
porary altar was erected in the corridor of the Consulate,
and the Bishop preached on the text, " How shall we
sing the Lord's song in a strange land ? " The day
after the removal to Shangani, a chapel was opened in
the Mission House.
The story of the next set of boys given to the Bishop
NEW GROUND
49
must be told more at length. Far away inland a wretched
troop of slaves had been caught and brought to the coast,
and there packed in an Arab dhow between decks. In a
space two feet high, in heat unimaginable, were literally
AN ARAB SLAVE DHOW
packed like herrings 300 human beings, fifty of whom
were children. The dhow, after sheltering at Zanzibar,
started off for Arabia, when the wretched slaves heard
shots fired, one of which came among them and wounded
a little girl. For about ten minutes a desperate battle
50 HISTORY OF THE UNIVERSITIES' MISSION
was fought, and then the Arabs left the ship and swam
to land ; the fresh air was let in, and the miserable slaves,
who had only uncooked rice to eat, and who were wasted
to skeletons, were put on board a British man-of-war,
and liberated.
At this moment Miss Tozer and Miss Annie Jones, the
first ladies who ever reached the Mission, arrived, and five
of the boys and nine of the girls were presented to them
and the Bishop — an Ascension Day gift. There were now
twenty-three children under the care of the Mission.
On St. Bartholomew's Day, 1865, the first public bap-
tism took place. " The Bishop," writes Miss Tozer, "is
at his pleasant work of making a font for to-morrow's
delightful service. The font is a large new metal basin,
set in a box draped in white and covered with flowers.
This stands on a pedestal covered with a scarlet cloth,
gold-bordered." Nine boys, i.e. all but the new arrivals,
were baptized, behaving with great reverence. This
day, the festival of St. Bartholomew, has been kept ever
since as the Mission anniversary. Among these nine boys
were the first five : John Swedi, a Gindo ; Robert Feruzi,
a Nyasa ; George Farajallah, Arthur Songolo, and Francis
Mabruki, all Yaos. It is interesting to think of those five
children at one end of the work, and of the thousands of
children and the twenty-two native clergy and over
three hundred readers and teachers after fifty years.
In three years' time the four elders were confirmed ;
and their subsequent history is a sort of type of all mission
work . J ohn Swedi and George Faraj allah gave themselves
to the ministry on February 2, 1870, and were ordained
sub-deacons. John, who is now a deacon, has worked
on steadily for a quarter of a century, while George was
NEW GROUND 51
called to his rest in a few weeks, reminding us of the lot
of the brother apostles, St. James and St. John. Robert
Feruzi, named after Bishop Gray, became a noted caravan
leader, and was one of Stanley's most trusted followers
in the great journey from Zanzibar to the mouth of the
Congo. Arthur Songolo was a singer in the choir, and died
young. While, alas ! Francis Mabruki, who became a
sub-deacon and worked well for some years, fell away,
and left the Mission ; for where is the field of the Church
in which the enemy does not sow tares among the wheat ?
Bishop Tozer had once been a student at Wells
Theological College, and in memory of this an effort
resulting in the Wells-Tozer Fund was made by old and
new Wells men, with which the Bishop bought an estate
two miles out of town, where now stands Kiungani
College, sometimes called Kiinua Mguu, dedicated to St.
Andrew. Thus the first gift for training a native ministry
came from those who had themselves had that blessing.
The plots next the Mission House in town also were bought,
but the Mission House itself was not bought till 1868.
The boys were placed here, and the girls at the Shamba,
under charge of Miss Jones and Miss Pakeman, in 1868.
The first lady to break down was Miss Tozer, who had
been the life of the Mission House, and she returned to
England in 1866, the Bishop having preceded her on
account of ill-health.
In April 1869, Miss Jones became very ill, and Miss
Pakeman felt the solitude so much that the Bishop
changed houses with her ; the forty-one boys, to their
great satisfaction, going into the country with the Bishop,
Mr. Pennell, and Mr. Davis, and the girls to the Mission
House. " It is amazingly pretty out here," writes the
52 HISTORY OF THE UNIVERSITIES' MISSION
Bishop ; " I never saw anything equal to the look of the
place by moonlight. I think I never was in better heart
about the work." In Jime the girls and boys changed
places again. At this time the old friend of the Mission,
Dr. Kirk, was at Zanzibar as Consul, and his care saved
Miss Jones's life ; but she, too, was obliged to return to
England, and her place was taken by Mrs. Packe.
It was not till January 1871 that the final change
was made, and St. Andrew's College, Kiungani, became,
what it has remained, the " School of the Prophets."
The girls then moved into half of the Mission House in
town.
During these years there is little to relate. The
Mission was taking deep root, and doing hidden, if not
interesting work. Though comparatively few in numbers,
there were still some in England who knew and cared
about it.
Visitations of fever and cholera break the narrative
from time to time. The first cholera came in 1869, and
the Rev. L. Eraser was attacked, and passed to his rest
at the end of six days' illness.
This brings us to the appointment of George Farajallah
and John Swedi as sub-deacons. The sub-diaconate was
revived here and by Bishop Macrorie in Natal about the
same time. Here it was to keep the boys' minds in
harmony with the holy calling to which they were looking
forward. It was fitting that the seventh anniversary of
Bishop Tozer's consecration should thus be marked. The
care of the vessels of the sanctuary, and the waiting on
those who ministered there, were mostly delivered to the
sub-deacons, as well as reading Holy Scripture in Church,
interpreting the teaching of the clergy, and the instruction
NEW GROUND 53
of the young. Thus the first milestone on the way to
a native ministry was reached.
But a grievous trial was at hand ; cholera broke out
again, and George Farajallah sunk imder it. His body,
wrapped in a native mat, was taken by sea in state to
Kiungani for burial. " In a short time he fulfilled a long
time."
Never before had the Mission been worked with so
small a staff, the Rev. R. L. Pennell being the only priest,
and Dr. Christie, the hon. physician of the Mission, being
the only lay helper, except the ladies.
Before leaving the island work we must just mention
another of those deep foundations laid by Bishop Tozer
with such foresight that all subsequent work has been a
building up of what was then begun. This was the pur-
chase of a parcel of land beyond Kiungani, called the
Point Shamba, but since known as Mbweni. It was a
lovely spot of about thirty acres, with a house on it, and
has since become a colony for married couples and other
adults, with the girls' school in the house.
On St. Luke's Day, 1871, the chapel at Kiungani was
opened ; and Samuel Speare, a young Englishman who
specially endeared himself to the Bishop, was placed
at Mbweni with the little boys.
Amid all this island work, the mainland was not for.
gotten : the Mission felt they could wait God's time
And it came at last. Not at first from the directioij
of Nyasa, to which their longing eyes were turned, but
from the mountain district of the North, the call came.
Usambara is a hilly country, lying about forty miles
from the coast. It is very beautiful, and has been com-
pared in turns to Scotland and to Switzerland. But we
54 HISTORY OF THE UNIVERSITIES' MISSION
must not deceive ourselves into thinking these hills
healthy. For when these elevations are swept by winds
from the swamps, the inhabitants are Hable to malarial
fever. Usambara comes nearer a really mountainous
country than most others.^
Kimweri was at this time king of the land — an inde-
pendent sovereign, though a tributary of the Sultcin of
Zanzibar.
Of the four or five attempts during Bishop Tozer's
episcopate to break up the fallow ground in Usambara, or,
as it is called from its people, the Bonde country (pro-
noimced Boonde), some account must be given. The
English missionaries went there as a voice in the wilder-
ness, to proclaim their message, to make straight the way
of the Lord, but not as yet to settle down.
The Rev. C. A. Alington was the first to go, taking
Vincent Mkono,- one of the senior pupils. They landed
at Morongo, a port in Tangata Bay, and picking up
Khatibu, Dr. Steere's Swahili tutor, as interpreter, they
struck inland, making for Vuga, Kimweri's abode. They
found a beautiful land indeed. Volcanic mountains,
some of them 6,000 feet high, here with bare granite heads
towering up in fantastic forms, there clothed with turf
or jungle to the summit. Ferns and magnificent trees
abounded near the coast.
There are four of these ranges of mountains running
north and south ; four rivers water the land — the Zigi, the
' Nineteen years before Dr. Krapf had passed through this land,
and cut out a large cross on the bark of a tree to take possession of the
country for Christ. Well indeed is it that the dedication of the church
at Magila should be in honour of the Holy Cross.
- He died in Zanzibar Hospital, 1908,
NEW GROUND 55
Mkulumuzi, the Ukumbini, and the Luari, or Luvu. Four
manner of people occupy the country. Nearest the coast,
on the eastern slopes, are found the Bondei race. The
valley folk, and those who live towards the Luvu or
Pangani, are Ziguas from further south. The Wasam-
bara, or Shambala, live on the three inland ranges, and
share the innermost with the Wakalindi. These are
among those African races who have much that reminds
us of the Semitic Orientals.
As Mr. Alington proceeded in his tramp over the red
earth, he found, besides the euphorbias, mimosas, and
palms so characteristic of an African land, the broad leaves
of the india-rubber, the prickly smilax, the acacia, ebony
and teak ; and in later journeys the little pools and lakes
were adorned with the lovely blue water lily. Less
pleasant were the leopards and hyaenas, who found an
easy prey in the numerous antelopes ; and, worse again,
the lion is still king of the wilderness, and the slothful
African may say with much truth, " There is a Uon in
the path."
When, after various difficulties, the party came in
sight of Vuga, the natives begged for powder, and
fired an irregular salute as Kimweri came forth to meet
them. He was the fifth of his family who had ruled
Usambara, ever since his ancestor gained his kingship by
prowess in hunting the wild pig. He sent Mr. Alington
a cow as a present for a feast, and then on the hill-top, on
Michaelmas Day, the ambassador of God met the African
king, or, rather, the heir apparent, who presented himself
as Kimweri.
He said that he was quite wiUing to let the English
settle there, but he must first consult the Sultan.
56 HISTORY OF THE UNIVERSITIES' MISSION
Another day he brought two boys, and wished to heax
a model lesson. Mr. Alington seized the opportunity to
say he must build a school before he could teach ;
and the chief graciously accepted a folding chair, and
had it carried everywhere with him. He asked for
medicine [charms] against evil spirits, and was told of
the true antidote — prayer to the God of spirits. He
seemed afraid of their building a stone house, lest they
should fortify it. Finally Kimweri told Mr. Alington to
return when he had the Zanzibar Sultan's leave, and in
November he left for Zanzibar to procure it. In January
he returned, and on the road to Vuga met a war party
of Ziguas going to chastise the hill folk for daring to have
rain when the lowlands had none. Kimweri now sent
to say he could not have white men in his capital, but
they might build nearer the coast.
The actual place selected was Magila (called in early
records Magira), a place geographically in the Shambala
country, but speaking the Bonde tongue. The chief was
a child, and a son of Kimweri.
Here Mr. Alington began to build, setting up the first
post in the name of the Holy and Ever-Blessed Trinity, on
the eve of Trinity Sunday, " with prayer to God that His
blessing might be with us, and the light of His truth go
forth from the house now building." Who that to-day
looks on Magila, a centre station, with others around —
with its Church of the Holy Cross, its Mission houses and
school, and large band of native Christians — can doubt
that that prayer has been answered ?
It would almost seem as if the spirit of evil had done
his utmost to keep the Faith out of Africa. Wherever our
missionaries set their foot, there did they find tribal wars
NEW GROUND
57
desolating the land. As on the Shire, so here, Kimweri,
the old chief, being dead, his sons and grandsons rent
Usambara with war, which ended in one son, Semboja,
establishing his power, subject nominally to the Sultan of
Zanzibar,
With the exception of one short trip to Zanzibar, Mr.
Alington remained here till October. In November he
was accompanied back by the Bishop, the Rev. L. Fraser,
William Jones, a layman, and two of the boys, Connop
and Francis. The little chief of Magila, Kifungiwe, met
them on the mainland, and accompanied them. They
marched gaily along, one donkey being shared between
the party ! When they halted for the night, a short
service was said, and " As now the sun's declining rays "
sung. If, as Savonarola said, " a hymn is a singing
angel," such messengers were with the party. The people
received them, says the Bishop, as if they had been a
circus, and especially enjoyed watching the toilet opera-
tions, which they loudly applauded. On the second day
they reached Magila, situated on a low round hill, with
a clear stream running through the place, and higher
well-wooded hills around. The party, after surveying
the villages around, returned to Zanzibar, leaving Mr.
Alington in charge. But in January he was summoned
to England, and left the Mission.
The staff of clergy was now much reduced, yet the
Bishop sent one — the saintly Lewis Fraser — to occupy
Magila from April to December. At first he was alone,
but afterwards the Rev. S. Davis and the young EngUsh
lad, Sam Speare, who had previously been admitted to
the sub-diaconate, joined him for a short time, and with
their aid a more permanent Mission house was built in
58 HISTORY OF THE UNIVERSITIES' MISSION
four days. It had a granite floor, with a roof of
felt and corrugated iron. A portion was divided
oft' for a chapel. With much satisfaction they took
possession, going forth from the old ant-eaten hut to the
new one, singing the Gradual Psalms. The chief came to
the service, some sentences of which were in Swahili.
Mr. Fraser now began regular instruction (the head
man of Magila being " almost a catechumen " ) ; in
the evenings he perambulated the villages to have short
talks with the men. Good seed was sown then which
bore fruit in after years, and gradually Kifungiwe, and
another young man. Sago-sago, came to be taught. A
school was begun, when want of men compelled the Bishop
to withdraw Mr. Fraser and abandon the station. Mr.
Fraser returned to Zanzibar, only, however, to hear his
call to rest.
The Bishop paid a short visit to Magila next year, and
afterwards sent the Rev. O. Handcock and Rev. R. L.
Pennell there. They found Mr. Fraser's work unfor-
gotten, and several gladly came to say the Lord's Prayer
and the Creed, declaring they used it daily. In less than
a month they returned to Zanzibar, Mr. Handcock being
very ill, apparently from sun-stroke, and he entered into
rest on Michaelmas Day.
The extreme quietness with which Bishop Tozer was
thus laying sure and lasting foundations told on the work
in England. Almost all he founded has flourished, but
as in the parable, while the seed was growing men slept,
and thus it came to pass that the Mission was in danger
of literally dying for want of workers.
But there were other sleepers ; and if the staff on earth
was small, those who had " fallen on sleep " and were in
NEW GROUND $g
Paradise were many. Their prayers were doubtless
ascending, and doubtlessly being answered. " Even the
net of the sleeping fisherman takes," said heathen wisdom,
and then, as ever, the words were being fulfilled, " He
giveth unto His beloved in their sleep."
CHAPTER V
A FELLOW-WORKER
Dr. Edward Steere — A Great Linguist — The Hurricane — Return of
Bishop Tozer — Sub-deacons settled at Magila by Dr. Steere —
Death of Livingstone.
ON either side of the cross on the seal of the See of
Rome are the holy Apostles St. Peter and St. Paul.
It is by a union of the qualities of these " leaders in the
Church's war " that the world has been won to Christ.
And such a union was that of Bishop Tozer and his friend,
Edward Steere, whose first mutual sphere of work was the
parish of Burgh, in Lincolnshire, in a church dedicated to
St. Peter and St. Paul.
Edward Steere, the only son of a Chancery barrister,
was born in London, educated at University College
School and at University College, graduating B.A. in the
University of London in 1847, and LL.D. in 1850, when
he was gold medallist. He was called to the Bar, but
never cared as much for his profession as for the study
of theology and philosophy. His Essay " On the Being
and Attributes of God " for the Burnett prize (which
was not awarded to him) is a very remarkable work. His
amusements were botany, conchology, and printing,
which last was to be so useful to the Mission.
The thought and sight of the sin and suffering of
60
A FELLOW -WORKER 6 1
London led to the formation of the Brotherhood of St.
Mary, a band of young men who, under the influence of
Dr. Steere, met together for prayer and study, with alms-
giving. This was soon merged in the Guild of St. Alban,
into all aspects of whose work Edward Steere threw
himself heartily, giving up the Bar altogether. Whether
printing the notices, or putting up curtains in a mission
house, or reading a " Catechetical Lecture of St. Cyril"
with the Brotherhood, there was "a definite earnestness
and living reality in all that he set his hand to." Students
alone can fully appreciate the earnestness which led
him at twenty-six to sell his books that he might have
wherewithal to feed the poor.
Ever desiring closer forms of devotion to his Lord, he
founded the Brotherhood of St. James at Tam worth, one
of the earliest attempts at commimity life ior men since
the Reformation. ^ A year or two was enough to show that
(Uke other early attempts) it would not succeed, and he
now decided on taking Holy Orders in the diocese of
Exeter.
Dr. Steere was ordained to the Diaconate, and the
curacy of Kingskerswell, near Newton Abbot, in Devon-
shire ; and in 1858 he joined his friend, Mr. Tozer, at
Burgh, receiving Priest's Orders at Whitsuntide.
Much literary work had been accomplished during his
Diaconate, including an edition of Butler's Analogy, with
an Introduction by himself. Some amusement was caused
by a fellow-candidate for Orders earnestly recommending
him this edition, " by a man called Steere." Dr. Steere
replied, " that he had some acquaintance with the book."
To the straggling village of Skegness, then part of
Burgh, he brought his newly married wife (Mary
62 HISTORY OF THE UNIVERSITIES' MISSION
Beatrice Brown), and here he worked for a year, gaining
the reputation of being " a downright shirt-sleeve man
and a real Bible parson."
The Rectory of Little Steeping was then given him,
and here in the low-lying lands of Lincolnshire he spent
three years — that period of retirement which all the
great men of God have been granted as a preparation for
work in this world or the next.
And then came the call. One day Mr. Tozer walked
into Little Steeping Rectory with a letter from Bishop
Gray, offering him the Central African Bishopric. He
came to seek advice from his friend, and he found a fellow-
worker. The party at Little Steeping had already been
discussing the offer, and Mrs. Steere had advised her
husband to go and settle his friend in the African work,
which advice, as will be seen, he took.
The Bishop of Lincoln spoke thus of Dr. Steere in the
sermon already quoted on page 44 : —
" Another, who with collected stores of no ordinary in-
formation, and cultivated habits of study and thought, and
well able to express with his pen the results of reading and
meditation, might perhaps have felt himself discharged from
the obligation of a missionary's work abroad, by his ability
to defend the truth at home, and to extend thus the gospel's
sway from the quiet study of his own retired parsonage."
But whenever and wherever the Master's call is heard,
only by doing despite to the Spirit of Grace can it be
resisted. At first, indeed, with his family ties, he thought
it right to go only for a time, leaving his Hving in charge
of a curate, and apportioning the surplus income of his
benefice to the carrying out of certain improvements.
Mrs. Steere, meantime, remained with her own family.
A FELLOW-WORKER 63
Until the settlement at Zanzibar, Dr. Steele's history
differs little from that of his friend. But when settled
in the capital of East Africa, he began the great work
of his hfe, the study of the Swahili language, which
twenty years before had been only a spoken tongue, with
no literature whatsoever. Then a great and good man,
Dr. Krapf, had been sent out in 1844, to Mombasa, on
the coast, by the Church Missionary Society. His
linguistic work is thus described by Bishop Steere : —
" Within a very short time indeed the doctor had collected
vocabularies in a great number of the Eastern ^ languages,
had compiled a dictionary of the Swahili or coast language,
and had translated into it nearly the whole of the New Testa-
ment, and a great part of the English Prayer-Book. Having
settled at Mombasa in the Nyika country, he translated St.
Luke's Gospel into that language, and compiled a dictionary
and grammar ; of all these works only a small part was
printed."
Besides this difficulty, a serious one for students. Dr.
Krapf had accepted a dialect of Swahili for the main stem
of the language, and his translations were not much
understood at Zanzibar, Therefore, though the materials
were useful, Dr. Steere determined to go to work afresh,
and in five years' time completed the Gospel according
to St. Matthew, and also compiled a Handbook of
Swahili.
His plan was to get some learned Swahilis to come and
talk to him every Saturday morning, he asking questions,
learning and correcting, and he considered that to them
he owed all that was best in his knowledge of African
' i.e. East African.
64 HISTORY OF THE UNIVERSITIES' MISSION
tongues. He seems to have possessed that innate faculty
of rendering good language into good language (which
translators so often miss) with that feUcitous union of pure
and elegant construction, with a popular and simple
method of expression, which marks a certain genius in the
translator, and stamps the early literature of a nation
on the hearts and tongues of a people.
" The best grammarian is the best theologian," said
Luther, and no doubt Dr. Steere's work during those five
silent years has done more for the theology of Eastern
Africa than the work of any other five years since.
When Dr. Livingstone met Bishop Mackenzie's party
at the Zambezi, he said to them, " If you men have suffi-
ciently reduced the language in twelve years so as to be
able to preach to the natives, you will have done good
work." Thus Dr. Steere's work was marvellously rapid ;
though probably Dr. Livingstone was right as to the
length of time before one becomes intelligible in a new
unwritten language.
As a specimen of Dr. Steere's difiiculties in moulding
the language, the following is interesting — on the right
word for " soul," written fifteen years after beginning his
Swahili studies : —
" I heard from Mbweni that the people understood ' roho '
to mean ' the heart.' I did not know it before. However, I
suppose that the heart is a very fair analogue for the soul. It
is certainly a very great deal better than ' kivuli ' — a
shadow. Of course people believe in apparitions after death,
but we must not make these do duty for immortal souls. I
take it the whole idea of the soul is new, and has to be taught,
and then the word it is tacked on to gets a new meaning, as
' roho ' and ' -n-vev/xa ' ; both mean simply ' breath.' It must
A FELLOW-WORKER 65
have been a puzzle at one time how the breath could be
immortal. But ' kivuli,' like the shades of old classical times,
seems to be thoroughly and hopelessly heathenish."
We are reminded of Caxton's difficulties, when trying
to crystallize English out of many dialects. " Lo ! what
should a man in these days now write ? Certainly it is
hard to please every man by cause of diversity and change
of language. . . . After that I had made or written a
five or six quires, I fell in despair of this work." One
recollects also how the missionaries in China, preaching
before they knew the language, used the title of an inferior
deity for God. So that these years of study, if not
romantic to read of, were well spent.
When God has a great work for a man to do, first He
trains him for it. Dr. Steere's knowledge of printing was
now invaluable, and he taught some of the native lads to
print, this being one of the few industries which the boys
learnt in those days.
In 1866 Dr. Steere, having been three years with his
friend, was preparing to return home, when (as has been
said) Bishop Tozer broke down and sailed for England,
Dr. Steere remaining in charge till his return on July 17,
1868. A month later he sailed for England.
Up to that time, the only Swahili attempted in the
Church services consisted of the Lord's Prayer and the
hymns. Of the latter. Dr. Steere translated a good many.
He was much averse to " prettiness," and also to images
which are incorrect. Thus he criticised, —
" Birds and beasts and flowers
Soon will be asleep "
as not universally true, especially in Africa. " Thou
66 HISTORY OF THE UNIVERSITIES' MISSION
makest darkness that it may be night : wherein all the
beasts of the forest do move."
When Dr. Steere left Zanzibar, the Chief Vizier grace-
fully said, alluding to his linguistic work, that he was
" building a bridge over which the thoughts of Zanzibar
might pass to England, and English learning and wisdom
find their way to Zanzibar."
But Africa is a magnet to those who have worked
there ; and few of her adopted children can ever say,
" If I forget thee, 0 Jerusalem," without a thought of
that sunht land. And when, in 1872, came the news that
Bishop Tozer was breaking down under the strain of
that terrible cholera visitation, and the loss of all his
clergy but one. Dr. Steere at once determined to resign
his hving, and, leaving his wife to follow (which through
ill-health she was never able to do), he hterally forsook
" wife and friends, and all that he had," and sailed in the
Abydos. Miss Tozer started to join her brother at the
same time.
As the ship came in, they passed the Mission House at
the old Consulate ; and the Bishop, recognizing his sister
to his great joy, hastened to meet her, not having expected
her. But his thankfulness was more than doubled when
he met the faithful friend who accompanied her.
Just four weeks later a great misfortune befell Zanzibar.
The only hurricane which within the memory of man
had ever fallen on the island desolated the town, and
sunk every ship in the harbour except the Abydos.
Generally the hurricane line keeps out of quarters so
close to the equator. Within the Mission House no lives
were lost, but the corrugated iron roofs were stripped
off with such an awful noise that the thunder could not be
A FELLOW-WORKER 67
heard, the wind blowing hard from S. to S.W., the rain
streaming down the staircase. The children sat huddled
together in one sheltered corner, when, with two mournful
tolls, the bell and bell turret collapsed. Then came the
sudden lull, marking that thej^ were in that " heart of
peace " which is the centre of a cyclone.
The Bishop and Dr. Steere went out to see how others
fared, and had just returned when the anti-cyclone began
to blow from the north with greater energy than before.
Many were separated, for no one could move ; and Mr.
Pennell, who was ill, was quite alone. A wild sea-bird
was blown into the midst of the frightened boys, who
found some consolation in stroking the suddenly tamed
creature. By the evening the cyclone was over ; but the
sea was washing against the foundations of the house, and
all were driven out for the time . Their chapel was wrecked,
the organ ruined with salt water, and the loss of life in the
town and shipping was fearful.
After the hurricane even Dr. Steere broke down, and
several children died. In July, to the great loss of the
Mission, the Rev. R. Lewin Pennell sank to rest. He
had worked well and most unselfishly, and had just
translated the Gospel according to St. Luke into Swahili,
when, from the translation of the divine canticles on earth
he passed to join in the eternal song that ceaseth not.
Through failing health Bishop Tozer had struggled on,
but this grief fairly broke him down, and he sailed first
for Seychelles and then for England, where, in April 1873,
he resigned the headship of the Mission, whose founda-
tions he had been contented to lay in quietness and in
confidence, and on which he had generously spent him-
self and his means.
68 HISTORY OF THE UNIVERSITIES' MISSION
Dr. Steere was thus left head of the Mission for two
years before he became Bishop. During this time only two
events need be recorded — the visit of Sir Bartle Frere,
with its far-reaching consequences, related in the next
chapter ; and the re-establishment of the Usambara
work.
It has ever been considered a mark of the Church's
vitality that, in times of difficulty her work can be carried
on without much of what is usually necessary for her
being. Thus, while Zanzibar itself was without episcopal
care, and the mainland without clergy, the important
station of Magila was about to be occupied by four mere
youths in minor Orders.
Dr. Steere had received a message to beg that he
would send the Mission back to Magila. Not in a vision,
but face to face, a man of Swahili race stood and said,
" Come over and help us."
There were no clergy to send, but there were the
young sub-deacons. The two natives, John Swedi and
Francis Mabruki, had married two of the Mission girls,
and earnestly desired definite Mission work. With them
was to go Samuel Speare, the English lad, in whose good
sense (though only nineteen) the greatest confidence was
felt, and Benjamin Hartley, a young schoolmaster. They
met in the chapel to receive their lie missa est from Dr.
Steere.
So noble and helpful a speech ought to be written in
letters of gold : —
" Brethren, you are going on the noblest errand on which
it is possible for men to go. You are sent as God's messengers
to publish His acts and explain His counsels. The more
completely you can forget yourselves and remember only
A FELLOW-WORKER 69
Him, so much the better will your work be done. God has
looked with compassion upon the sinful and the miserable,
and sends you to tell them that He loves them. God has
sacrificed Himself, left His glory, taken a human nature, and
in that nature suffered and died, that He might be able to
deliver men from sin and hell.
" He sends you now to tell them what He has done for
them. If none will receive your message, still God's part has
been done, and you will have done yours if you have faithfully
declared it. You will not be asked at the last day. How
many professing converts have you made ? but. Have you
faithfully declared the whole counsel of God ? Let this be
your purpose, and let nothing hinder you from it. Let there
be no attempt to soften or conceal your message. . . .
Do not expect immediate success. It is better to work slowly
than hastily, and I shall not be disappointed — and you must
not be so — if you seem for some years to preach and teach in
vain. Darkness, as old it may be as the flood, is not likely
to be dispelled quickly.
*' You will, as often as you can, openly read and explain
the written Gospels. You will teach the prayers, and hymns,
and psalms to those who may be willing to learn them. In
regard to your own outward demeanour, you will take care to
avoid all reasonable ground of offence. You must not be
proud and self-reliant, but must be ready to suffer wrong
rather than exact your extreme rights.
" Follow, as far as you can, the customs of the place and
people. Quarrel with no one, however much you may be
provoked. Treat no one with contempt. Never use violence
or hard language. Be moderate in eating, drinking, and
sleeping. Remember in all things the character you bear,
and seek to do as Christ would have done in your place. Try
to understand the thoughts and difficulties of the people you
live amongst. Try to put your message in such words, and
deliver it in such a manner, as may make it most intelligible
and most acceptable to your hearers.
70 HISTORY OF THE UNIVERSITIES' MISSION
" Do not be afraid to say out all you have to say ; but do
not, if you can help it, say it in such a way as to provoke
blasphemy. Do not grow weary in well-doing. God is with
you ; and though you may see no result, your labour is not
in vain. If you find yourselves in danger from war or tumult,
do not be in a hurry to escape ; if your people stay, it will be
best for you to stay with them. Even in the extremest
danger God can save you. Set your faces steadily against
all superstitious fears ; however strong evil spirits may be,
God is stronger. If you should ever be in danger because of
your religion, look upon that as a special honour, and do not
shrink from meeting it. In any case, whether from disease
or violence, do not fear death ; for what men call death is
really the gate of peace and joy to all true Christians. But
our prayer for you is that you may live long and happily,
and have such success that you may be counted amongst
those who, having turned many to righteousness, shall shine
as the stars for ever and ever.
" Meditate upon these things, and look continually up
from earth to God in heaven ; and so may God's presence
and God's blessing be with you abidingly."
Some account of Samuel Speare, the village lad who
became a missionary, must now be given. He was born
at Rickinghall, in Suffolk, on January 15, 1853, and
came of as poor but as good a home as can be imagined.
Before he was thirteen he became the bread-winner of
the large family, his father being laid aside by illness.
The parish took a deep interest in Missions, and
through all privations Sam always earned his Mission
pence to bring to the meetings. In 1866, Bishop Tozer
brought Francis Mabruki to England, and gave him for
a year into the care of the parish priest of Rickinghall.
Sam and Francis became friends. The latter was much
surprised to find how many English people do not go to
A FELLOW-WORKER
71
church, and asked if they were Christians. His mind
was also exercised as to why people lounge instead of
kneeling.
This friendship with Francis Mabruki only strengthened
the desire Sam had always felt to be a missionary. It
must have seemed impossible at first that such a mere
lad, poor and half-educated, could be chosen for the work.
But his character for stedfastness, reserve, and gentle,
helpful ways was early formed. " If you want a kind
hand-turn done," said his neighbours, " Sam Speare is
the boy to ask to do it." And so Bishop Tozer decided
to take him to Africa, and sent him to the Choir School at
St. Andrew's, Wells Street, for a time. At fifteen the boy
was confirmed, and sailed for Zanzibar.
During his five years there he had wonderfully good
health, living at first among the other boys, studying
conscientiously. " I have just begun to do Csesar's
works in Latin," he wrote at the end of a year. Greek
and theology followed. He was sent to Kiungani, and
here he worked at anything that came to hand — cutting
paths, clearing the little cemetery, planting trees, while
his influence among the boys was excellent ; until the
bishop could write home that Sam's bearing and manner
were so developed, no one would know him for the ruddy
country boy of two years before.
In all his letters one can see his heart is in his work.
Happy in the quiet fulfilment of unexciting duties, he
wonders in his gentle way at the want of interest in
Mission work. He was working in Zanzibar through
all those years of trouble — cholera, cyclone, and dearth
of workers.
" Are people's hearts made of stone that they don't care
72 HISTORY OF THE UNIVERSITIES' MISSION
to come out to preach the gospel to the poor heathen of
Africa ? "
And again : —
" Ah ! missionaries, where are they ? Are all of them
out in foreign lands ? Are all the shepherds at work among
the flock ? No j but we must wait. . . . God's time has
not yet come."
Then came his own advancement to the sub-diaconate,
and the work at Magila, of which Miss Tozer writes : —
" It really was touching to hear of four boys, two white
and two black, all under twenty-two years of age, holding
up the Cross alone against heathendom, in that desolate
place."
The idea was that when Speare was ordained, he
should return, and make Magila his head quarters. The
lads set to work to build houses: Mabniki and Swedi,
with their wives, had one each, and a third was for the
white men. And in his thorough way Speare determined
they should be good houses.
" They wanted to put us off with a small round hut, large
enough just to put a few fowls in."
To the best of their ability they held services, which
some of the natives attended, John and Francis being able
to speak to them in their own tongue.
Five years having nearly passed since Sam Speare
left home, his heart turned more and more to those he
loved in England, and to his parish priest now working
in Zululand. He longed to return to England to prepare
for deacon's orders. " But of course it cannot be thought
of yet," he wrote. However, as soon as the Rev. J.
A FELLOW-WORKER
73
Midgley arrived, Dr. Steere sent him home, and his
friends were much struck with the " dignity and calm "
of his young manhood.
The old home was visited, and then he settled down
at Burgh, in Lincolnshire, to help in a middle school and
prepare for Holy Orders. But his lungs could not stand
the damp climate, and in November he fell ill. His old
mother came to him and nursed him, but on St. Martin's
Day he was taken from them, and from the work he loved,
striving to the last to pray between each gasp for breath.
Miss Tozer wrote : —
" His pure and peaceful life was, I suppose, as spotless as
any young man's could be."
Like his namesake of old, his life's motto was, " Speak,
Lord, for Thy servant heareth." Few realize what good
stuff there is in our Sunday schools, and that to them we
must look for the answer to Samuel Speare's pathetic
question, " Are missionaries scarce nowadays ? "
A few weeks later, his friend, Ben Hartley, was
wounded near the coast by Arab slave dealers and died
shortly after.
In May 1873, the great traveller and missionary, who
was one of the founders of the Universities' Mission, died
at Ilala. Since 1886 he had discovered Lake Bangweolo,
and had been travelling round that district and Tangan-
yika, searching partly for the fountains of Herodotus,
which he believed to be the source of the Nile.
When his faithful followers, Susi and Chuma, prepared
the body for embalming, they performed a most significant
and pathetic rite, for they took the heart which had loved
Africa so well and truly, and there they buried it, in the
74
HISTORY OF THE UNIVERSITIES' MISSION
sort of grave he had said he should prefer, " in the still,
still forest." Faithfully those leal followers fulfilled
their trust, and " still entombed in the heart of Africa is
the heart of David Livingstone."
Chuma had been one of the mission boys on the Shire,
and he and Susi brought the body to Zanzibar, and sailed
for England. A pubHc funeral was celebrated in West-
minster Abbey, where over his grave may be read his
last message : —
"ALL I CAN ADD IN MY SOLITUDE IS, MAY HEAVEN'S
RICH BLESSING COME DOWN ON EVERY ONE, AMERI =
CAN, ENGLISH, TURK, WHO WILL HELP TO HEAL THIS
OPEN SORE OF THE WORLD."
The Abbey saw another ceremony important to
Central Africa that year, for on St. Bartholomew's Day
was consecrated Dr. Steere. His Nolo episcopari had
been very sincere, and had lasted two years. He was
the man who had advised the Bishop to resign, he said.
The men of the older Universities could hardly be expected
to work under him ; he was not a traveller, and a traveller
was needed. But by degrees aU objections were over-
come. Another happy memory was thus added to the
Festival of the Mission.
With the new Bishop began a new state of things.
Hitherto the work had been largely supported, first
by Bishop Mackenzie's private friends, and then by
Bishop Tozer's. Now had come " a man who had no
friends," as he said. Finance was at a low ebb and workers
were few. Bishop Steere took a bold resolution. He
faced the English public and the Enghsh Universities
with the almost untried demand that they who came to the
A FELLOW-WORKER
75
work should either support themselves, or else that having
food and raiment they should be therewith content. £20
a year to such as need it, is, in addition to their mainte-
nance, the utmost the Universities' Mission offers to those
who must also take their lives in their hands, and forsake
(often never to meet again) their dear ones at home.
Well did he judge that the fine spirit of self-sacrifice
to which he thus appealed was not dead in our land.
The answer to that call has never failed. One priest
and a scanty handful of lay workers remained at that
date in Africa. The receipts in that year were
£2,150 and the Home expenses £49. But since then, from
the foremost ranks in our Universities, Irom the skilled
teaching of our hospitals, from quiet parishes, and from
the pick of our public schools, middle schools, and village
schools, from homes of refinement and culture, have come
forth to the Master's work among His lost sheep in Africa
saintly men and women for practical work, skilled work,
and intellectual work ; till the place of the half-dozen
Europeans is taken to-day by a hundred and twenty ;
and the number of those who have been called from the
service of the Mission on earth to bear its needs on their
hearts in the more immediate presence of the Lord, which
had reached but a dozen then, has in fifty years swelled
to more than ninety.
Verily the promise has been fulfilled, " Ask, and it
shall be given you ; seek, and ye shall find."
CHAPTER VI
THE CHURCH IN THE SLAVE MARKET
The Horrors of Slavery — Sir Bartle Frere's mission — First Treaty of
Abolition — First Day of Intercession — The Old Slave Market
closed — The building of Christ Church.
OF all the lessons which, in His gradual education of
the human race, God has with infinite patience
taught his children, none has been learnt more slowly
than that of Mercy. In Old Testament times there is
little at first ; and very gradually, line upon line, other
lessons being scarcely learnt as yet, the chosen people
were taught that He, who is a God of power, knowledge,
and justice, is also a God of mercy and lovingr kindness.
The practical lesson drawn from that bitter period, when
they were themselves a nation of slaves, is enforced
again and again by Moses in the plains of Moab to the
generation that had arisen in the wilderness : " Remember
that thou wast a bondman in the land of Egypt." But
all they were taught as yet was not to make slaves of
their own race, and not to oppress cruelly those bondmen
of other races whom they were permitted to have.
Little more was understood, even of the prophecies of
Isaiah, till He came in Whom there was neither bond
nor free, and Whose mission was to proclaim deliverance
to captives. But when once the idea was grasped that
76
THE CHURCH IN THE SLAVE MARKET
77
the slave and his master were as brothers beloved, " both
in the flesh and in the Lord," the Divine doom of slavery
was spoken.
And how slow to learn the lesson European civilization
showed itself, is well-known to the youngest reader of
history, who sees that even Roman civilization and Roman
Christianity six centuries old had not abandoned the open
sale of slaves in the Roman slave market. That the
English race owes its Christianity to the fact that North
Anglian youths were exposed for sale at Rome, and
there noticed by " Gregory our Father, who sent us
Baptism," seems to impose a duty on us, of all nations,
to bring the teaching of Christianity to bear on the en-
slaver, and the light of Christ's love to the enslaved races
of earth.
Gibbon says it was not till the thirteenth century
that the influence of Christianity quite put an end to the
practice of enslaving prisoners of war. And shall we
lose patience with the African races who have not learnt
the lesson in thirty years ?
Setting aside South Africa, ^ and especially the Kafir
and Zulu races, who are neither slaves nor slave-holders
(it is said you cannot turn a Zulu into a slave, — he is
inconvertible !), we must keep before our minds the fact
that African races see no harm in slavery, but own and
sell slaves freely. The slaves Bishop Mackenzie and Dr.
Livingstone set free were on their way to be sold in the
interior. We blame the Portuguese, who have probably
carried on the slave trade more cruelly than any race.
' A chapter on Slavery will be found at the end. What is here
given seems enough for the general reader.
78 HISTORY OF THE UNIVERSITIES' MISSION
but it is the Coast Arabs and the natives who mainly
keep up the dreadful trade. There are no caravans
expressly fitted out on the eastern coast for catching
slaves, but almost all Arab traders deal in them as
they can.
A vivid account of an Arab raid on a village in the
heart of Africa was given to the writer by an African,
born while his parents were in slavery to a native tribe.
First, an Arab caravan comes to a village and pitches out-
side for weeks or even months, making quite a second
village. They barter, make friends, and perhaps buy
slaves. If the head man of the village has any criminals
waiting for punishment, he sells them ; but perhaps he
has none, and perhaps the Arabs have a commission for
a larger number than can be supplied. They strike their
tents for that time ; but they reappear, perhaps, next
year, pitch in their old quarters, and open a market. But
one night there is a cry heard throughout the native
village. Beside every hut stand two armed Arabs : one
sets fire to the hut, the other knocks the owner on the
head as he comes out. The women and children are
secured, and sometimes the man — if not killed. The
darkness and suddenness prevent any resistance ; the
superfluous children are left in the burning huts, and
when morning comes a few fugitives creep back to the
desolate village, while the slave-troop is already on its
way to the coast, unless the women are wanted as wives
or slaves by some other tribe.
The waste of life on the way is horrible. A slave must
never escape, nor be left behind ill, which might mean
escape. Dr. Steere wrote in 1873 : " Mr. West is just
returned from a trip in the Shearwater. They found
THE CHURCH IN THE SLAVE MARKET 79
Kilwa a poor place, and all about it full of bones and
skulls. The slaves were being marched thence up along
the coast," and three years later he wrote of the horror
of walking in the track of a slave caravan in the Rovuma
district, each day's march marked by one or more mur-
dered bodies. " Surely if there could be a holy war, it
would be against traffic which bears such fruits as these."
In that journey of between two and three months they
passed nine caravans, numbering little short of two
thousand slaves in all. This is a very faint picture of the
slave-trade horrors — for horrors are not good to read, and
must either harden or break the heart ; so that witnesses
draw a veil over much of the barbarity.
In Zanzibar, domestic slavery even then was not cruel.
Arab slave-owners generally treated their slaves well.
Among the lower classes it is difficult to tell a slave from
a freed man ; for slaves sometimes pay their masters a
fixed sum, and all they earn beyond that being their
own, they marry and live much as free men.
A great many work in the clove plantations ; and
when we use this pleasant spice, or deaden pain with oil
of cloves, we little think how much slave labour it
represented.
But the Arabs, though not cruel masters, are perfectly
callous, and absolutely do not care for suffering. A dying
slave is useless, and he is therefore cast out to die. At the
custom-house, where rates for imported slaves were paid
to the Sultan, a few dying creatures might be seen, left
outside to escape the rates in case of death — nay, the
very sea had cast up not only its dead (thrown overboard
just before the dhows reach land), but its dying, whom
the Mission has sometimes tended in their last moments.
8o HISTORY OF THE UNIVERSITIES' MISSION
But the crowning horror and degradation was the
open slave market at Zanzibar. There it was, with its
huge whipping post for the refractory. " That slave
market," said Sir Bartle Frere, " where I saw the slaves
lying in dozens and in scores, some of them chained, and
all of them bearing on their faces and emaciated Hmbs the
stamp of servitude." It was the last open slave market
in the world. How long it had been there as a curse
upon earth no one knows, but for generations men and
women had been sold there, husband parted from wife,
mother from child. " There," says Bishop Steere, " were
the rows of men, women, and children, sitting and stand-
ing, and salesmen and purchasers passing in and out
among them, examining them, handUng them, chaffering
over them, and bandying their filthy jokes about them,
and worse scenes still going on in all the huts around."
Oh, if there could be a spot on earth that our Lord
Himself could not look down upon, it must have been this,
defiled with infamy, stained by cruelty, darkened by the
bitter tears and misery of those made in His own image.
And did any spot ever so need a Redeemer ? Were not
these poor Africans in His heart on that Sabbath day in
the synagogue of Galilee when He read His own mission
to bind up the broken-hearted ? The accepted year had
tarried long, but it had come at last.
Two years before Sir Bartle Frere's visit, he was
present at a meeting of the General Committee of the
Mission under the presidency of its chairman, Bishop
Samuel Wilberforce, to consider African slave trade. An
offer of Bishop Tozer's to undertake the care of all slave
children liberated in Zanzibar, if food and clothes were
suppUed by Government, was conveyed to the Foreign
THE CHURCH IN THE SLAVE MARKET 8l
Office. It was fitting that this meeting at Winchester
House, with the son of the great setter-free of slaves in
the chair, should strike the first of that series of blows
which has surely destroyed the abominable traffic.
Sir Bartle Frere, formerly Governor of Bombay, and
afterwards Governor of the Cape Colony, was sent on a
mission to Seyid Barghash, Sultan of Zanzibar, from the
British Government, to try to stop the slave trade, the
English conscience having been awakened by the reports
of Livingstone and the missionaries.
Sir Bartle arrived early in the year. The Sultan said
— and said truly — that he had very little power without
his chief men ; he would ask them. They replied that it
was blasphemous to change what Abraham and Ishmael
had done ; that as all their fathers had held slaves, there
always would be slaves, and so a slave trade, as long as
the world lasted. Nevertheless there were signs that they
were a good deal impressed by the interest of so great a
Queen, and by the high character of the envoy.
Sir Bartle Frere greatly admired Dr. Steere, and was
deeply interested in the work of the Mission, and in the
one hundred and ten children under his care. On his
return to England he pointed out the very useful secular
work the Mission was accomplishing by its translations,
and its schools, where trustworthy interpreters could be
found. He very strongly wished that more industrial
work could be done in the schools, and that each child
might learn some handicraft. He thought there would be
not so many " failures," for the larger number of the boys
educated in the schools could not become clergy or even
teachers ; there must be some educated laity in every com-
munity, and no disappointment need be felt if a boy
82 HISTORY OF THE UNIVERSITIES' MISSION
became a good carpenter, mason, or printer. He was
much struck with Mbweni, the beautiful plantation,
Bishop Tozer's last purchase ; and feeling sure the time
was near when there would be numbers of freed adult
slaves, he was anxious that a colony should be planted
there.
That time indeed was at hand. Sir Bartle Frere
departed, and in his stead appeared nine men-of-war :
an English admiral with six ships, two French ships, and
one American ship. Then the Sultan sent for his chief
men, and they consulted. The form of the present
European argument against slave-trade was convincing,
and they gave in. A treaty, mentioned in Chapter XX.,
was signed.
It forbade any more slaves to be brought across the sea.
Such slaves as actually existed in Africa or Zanzibar
continued in bondage, but could not be transported.
The children bom in slavery also remained slaves
for the present. But the great slave market was to be
closed at once and for ever, with all the subsidiary markets
in the coast towns.
The treaty was signed just one month later than the
death of Livingstone. Who shall say that the great
traveller's prayers were not heard, when " the open sore
of the world " thus began to be healed ?
Again and again was the Treaty evaded after this ;
slaves were smuggled and disposed of privately ; but that
hideous degradation, the slave market, has never been
revived.
Now arose an idea which we can only call inspired.
We must remember that this was the year when Dr.
Steere was left absolutely alone at Zanzibar. The first
THE CHURCH IN THE SLAVE MARKET 83
Day of Intercession for Foreign Missions had been held
December 20, 1872. The Church of England began
immediately to pay for her prayers. Her sons arose for
this work, and among them the Rev. A. N. West, from
Buckingham, one of her wealthier clergy. His earthly
connection with the Mission lasted scarcely two years, but
his memory will ever be blessed, for his was the noble idea
of purchasing as much as could be bought of the old
slave market that a Christian church might be planted
in what had three months before been a citadel of Satan.
Part of it, with a large house on it, he bought and gave to
the Mission. But the site of all the cruelties was the free
gift of Jairam Senji, a rich Hindoo merchant.
And now, as Bishop Steere said long afterwards, the
evil spirit was cast out, and it remained for the Stronger
than he to take possession. But, though desiring to
build a material church on this very spot, he began with
the " living stones " of the spiritual temple. A thatched
mud hut was set in order, and here Dr. Steere began to
preach, just as the twelve years had expired, which
Livingstone had given the first missionaries to be ready
to speak to the African in his own tongue.
They took their own children and began with a hymn.
The townspeople gathered at the door. The Swahili
Litany followed, and in the midst the Imam of a mosque
entered, followed by about twenty more. " He said they
were good words he heard, and very much what he
thought himself." A picture of the Crucifixion was hung
up, so that the Mohammedans could be under no delusion ;
but possibly they thought it a sort of Kebla for the
Christians. Then so many came that a sort of mud
bench was built under the eaves, where Dr. Steere
84 HISTORY OF THE UNIVERSITIES' MISSION
could sit on Fridays — the Mohammedan holy day — and
talk to all comers. This work grew and continued. Once,
indeed, the Bishop thought of giving it up, and a Moham-
medan, who did not himself attend the preachings, came
and begged him to go on, because his audience always
came and told their friends all that was said.
On Christmas Day the foundation stone of the
church was laid by the Acting Consul-General, Captain
Prideaux, in the presence of the European population
and a crowd of natives. Dr. Steere prayed, and they sang
the Cluniac's hymn, " Jerusalem the golden." As
blessed Bernard's words rang out on the air of that
once accursed place, how strong must have seemed the
contrast between then and now.
The church was to be Christ Church. Long ago, when
St. Augustine brought the gospel to England, looking
back with thoughts of love to the " mother and mistress of
all churches," " the Basilica of our Lord and Saviour
Jesus Christ" (since called St. John Lateran, from the
dedication of its baptistery), he dedicated England's
Primatial Church as " Christ Church " ; and well it is
that the dedication should be handed on from Canterbury
to Zanzibar for its first church.^ " The Cathedral" there
was a tendency to call it, but Bishop Steere would
say, " Please God we shall sometime build our cathedral
on the shore of Lake Nyasa." Now that Nyasa's
cathedral stands in another diocese, Christ Church,
Zanzibar, has taken its place among cathedrals.
The grain of mustard seed was planted, indeed, but
> The name was specially chosen because Mr. West had died on
Christmas Day.
THE CHURCH IN THE SLAVE MARKET 85
in SO few hearts that, on Christmas Day, the Consul
would not let Dr. Steere preach for fear of an outbreak of
the Mohammedans. Four years later, on the same
festival, in the same place, he was able to preach to crowds.
During those four years the great church was being
built, all but the roof, which at first was but temporary.
The cost was defrayed by free-will offerings for that
special purpose, and not from the general funds of the
Mission.
Bishop Steere was master-builder and clerk of the
works, his friend, Mr. C. F. Hay ward, F.S.A., sending
him plans and designs which were closely followed. " Do
nothing without the Bishop " found its fulfilment even
in the daily building of the material church. He came
early and late, and directed every detail. " He him-
self planned the scaffolding and cording, besides seeing
nearly every stone into its place ; he had even to teach his
masons to distinguish a straight line from a crooked one."
He would watch the native workmen, learn their methods,
and when he had grasped the reason, would either approve
or improve.! The mixing of the mortar, the turning of
the arches, the tracery of the windows, all claimed his care,
and this in the midst of his great translations, and the
oversight of the living church.
So grew the Slave Market Church under the East
African William of Wykeham — until that Christmas Day,
1877, when the first Church service was held in the roofless
church. About 200 persons were " packed into the shady
^ On a visit to England in 1877, his brother-in-law took him to a
brickfield, and he took off his coat and learnt practically the entire
process.
86 HISTORY OF THE UNIVERSITIES' MISSION
side," and mattins said in Swahili ; the hymns were
heartily sung, and the Bishop preached on the Birth at
Bethlehem to the townspeople in their own tongue.
The most characteristic part of the building is the roof.
When it came to this, the Bishop pondered long and
earnestly. If he put a wooden roof, the white ants
would eat it up ; if an iron one, it would be much too hot,
tiling requires a foundation of wood. Now Zanzibar is a
coral island, and coral is, in fact, the " stone " of the
country, and of it the church had been built. It occurred
to Bishop Steere that this, pounded up and mixed
with Portland cement, would make a roof. He would
throw the roof in a great soUd arch across the span of
the church. Wooden centerings were placed as supports,
and ten feet at a time was covered with the concrete, and
left to harden.
Every one shook their heads over the process. Such
a roof had never been seen. Europeans came and looked,
and wondered if the waUs could bear the strain, and said
they would not be under that roof when the wooden
supports were taken away. Mohammedans said it was
supported by magic till the opening day, and would then
fall and crush the Christians. Still the roof was built^ —
a span of 28^ feet and a height of 60, in a tunnel-shaped
arch. Then the wooden supports came away, and the
roof, as sohd as any on earth, stood firm. The natives
thought medicine (charms) had been put in to keep it up.
" How is it my buildings fall down, and yours stand firm ? "
the Sultan naively asked the Bishop. The roof was then
sheeted over with zinc to keep out the weather. The
traveller Thompson in 1884 said it was evidently not
meant to last many years, yet in 1909 it is as firm as ever.
THE CHURCH IN THE SLAVE MARKET 87
So came Christmas, 1879, when there was a grand
opening of the building, completed outwardly but not
within, for as yet there was not even an altar.
The building is Basilican in type, a mixture of Gothic-
Arabic in style, and holds about 600 people. The east
end is a fine apse, with small, narrow windows. On the
chord of the apse now stands the altar — exactly where
the horrible whipping post once was ; and there He Who
was " wounded for our transgression," and " by Whose
stripes we are healed," is " shewn forth " for the sins of
the world. Behind it. Eastern fashion, are the bishop's
throne and sedilia. In 1907 some beautifully carved
teak stalls, with copper panels and paintings, were
dedicated in memory of Bishop Smythies : the whole
is not only a splendid addition to the cathedral, but
adds to the art treasures of East Africa. The church
is paved with black and white marble, with concrete
under the movable teak benches. The west window is
a rose. An organ chamber was afterwards thrown out in
a bay of the south wall, and an organ was given. At
the west end is a gallery for such Arab ladies as could
not, according to Eastern etiquette, mingle with men on
the church floor.i On the opening day a huge cross of
green and flowers marked the place of the post of the
past and the altar of the future.
AD the Europeans in Zanzibar gathered in the church
on that Christmas Day, with the men and boys of the
Mission on the south side, the women and girls on the
north, all in festival array. The roof proved a splendid
one for sound, and there was no echo. Into the ante-
chapel came groups of Arabs and Swahili to see this
^ It is now used as a chapel for the daily Eucharist.
88 HISTORY OF THE UNIVERSITIES' MISSION
strange sight, where so often they had bargained for
slaves. The hymns, " Hark the herald " and " While
shepherds watched their flocks," were in Swahili. What
a type of the change Christianity has made on the face
of the earth was that church with its Christmas service !
Christ Church has a slender bell-tower, ending in a
small spire. The Sultan presented a clock, and great was
the satisfaction of the natives at the decision that it
should keep Eastern time.
" The cathedral clock here," writes a visitor, " keeps
Biblical time. I had landed quite early in the morning, and
yet after breakfast I found that b}' cathedral time it was
apparently afternoon. I remarked to the Bishop that his
clock had stopped, but he replied, ' No, it is ten o'clock ;
that is to say, the fourth hour of the day,' and so the clock
pointed rightly enough to four. This is the way in which
the natives compute time."
" But note the better part as well,
The Church's children all
Called daily by the holy bell
To prayer and festival."
Never did Bishop Steere, when thinking of the outer
fabric, forget the living stones of the temple. A year
after the opening, the first Eucharist was said on
Christmas Day, and the church has been in full use ever
since. The following account was written soon after
Bishop Steere's death by Archdeacon Jones-Bateman : —
" Let it be a week-day if you will, and the first sound that
will greet you will be the bells in our church tower, ringing
out for mattins at half-past six. At the door of our house
are assembling the boys who form our church choir,
along with the still smaller ones, forty-three in number,
forming our town Boys' School, under Miss Mills' care, and a
THE CHURCH IN THE SLAVE MARKET 89
file of twelve wee little girls under Miss Bashford. And then
from many of the houses built on our Mission quarter you see
men, women, and children — our Christian people who have
settled round us — gathering and moving churchwards. The
service begins, and the singing is undoubtedly hearty, even if
not always quite in tune ! — all, of course, in Swahili, the
language of Zanzibar, so that much of it could be understood
by the merest heathen or Mohammedan, and it is wonderful
how it attracts them. The grandeur of the building compared
with anything they have ever seen, the sound of the organ,
which in itself is a kind of miracle to some of them, the hearti-
ness of the worship, the prayers and praises in their own
language, make it the greatest testimony to Christ in a dark
world. Here, at the very heart of Eastern Central Africa,
from which have gone forth all the ideas of the outer world
which Central Africa has, up to the Great Lakes, those who
go to the north and south walk this town, and in the grandest
building of it they stand and witness what they have never
heard before, and they go away and bear witness to others
that they have seen another religion professed, and heard its
worship, different entirely to the forms of Islam ; . . . and
this result is obtained ... by having resident Swahili-
speaking clergy, a vigorous Choir School from which to draw
choristers, and a Christian quarter round the church, lived on
by a body of native Christians, to be a help to each other."
This beautiful picture gives us the reason why nothing
less than Christ Church would satisfy Bishop Steere. With
his wonderful far-sightedness he knew that Christianity
must be a " city set upon a hill." We realize the use of
daily services. In a heathen land they fulfil St. Paul's
words, " If there come in one that belie veth not . . ,
he is convinced of all, he is judged of all; . . . and so
falling down on his face he will worship God, and report
that God is in you of a truth."
90 HISTORY OF THE UNIVERSITIES' MISSION
In his last visit to England the Bishop received one
more gift for his church. The anniversary of the Mission
was held on June 23, the Bishop of London in the chair.
Bishop Steere made a remarkable speech, in which he
said that if their church of stone had been a great work,
much greater in his eyes was the little mud hut in which
some of the native teachers were accustomed to meet
among themselves, and ask God's blessing on their work,
and on the brethren for whom they worked.
At the close of the meeting a peal of twenty-five small
bells, to be arranged as a carillon in the church turret, was
presented to the Bishop. Those who have Hved for years
out of the hearing of Christian bells will appreciate the
pleasure of hearing them in a land where they may indeed
" Ring out the old,
Ring in the new ;
Ring out the false,
Ring in the true."
CHAPTER VII
DAILY WORK IN THE ISLAND AND ON THE MAINLAND
Bishop Steere and Twenty-one New Workers — J. P. Farler at
Magila — Work in Zanzibar — At the Mission House — Boys' School
— Freed Slave Shamba — Miss D. Y. Mills begins the Little Boys'
Home.
BISHOP STEERE left England on February ii, 1875,
and the effect of his appeal to the self-surrender of
his countrymen was seen in the twenty-one new workers
added to the Mission staff this year. Among them were
the Rev. E. S. L. Randolph, the Rev. J. P. Farler; a
young layman, H. W. Woodward, now Archdeacon Wood-
ward of Msalabani, who has given 34 years' service to
Africa ; and Miss Josephine Bartlett, who for twenty
years was to prove one of the most helpful and dearly
loved workers Africa ever had. Later in the year came
Miss Allen, who began the hospital work.
This was quite the golden year of the Mission, for a
hold was now obtained on the mainland which has never
been relaxed. The Usambara work had been stopped by
illness or death again and again. Now a priest had laid
good foundations, and died or been recalled. Then four
Christian lads had held the outpost quite alone. But at
last the land was to be possessed, and the Rev. J. P.
Farler was chosen for the post.
" I left England," he said in a letter to Canon Liddon
91
92 HISTORY OF THE UNIVERSITIES' MISSION
three years later, " in February, 1875, in obedience to what
I believed and still believe to be a decisive token of God's
will that I should enter on missionary work. I remained a
few months in Zanzibar, and in the following June Bishop
Steere took me to Magila, together with a young layman,
John Henry Moss, who, after two years of singular devotion
and earnestness, fell asleep in Christ."
With them also went Acland Sahera, and a native
reader, Francis Mabruki, who had been there before.
The day after their arrival at Magila, the Bishop and
Mr. Farler climbed " to the top of the nearest mountain
and surveyed the country and talked over our plans. We
saw villages too many to be counted ; and. in all nooks
of the mountain side, little groups of huts and plots of
cultivated land."
What the Bishop must have thought, as he gazed far
over the hills, and counted the villages, we know from his
speech at Oxford before leaving England.
" Beyond and beyond lie nation after nation, till the mind
is overwhelmed by the vastness of the work before us. . . . My
plan is to cut up the work into manageable portions. I think
we may take it for certain that we have not to do with broken
fragments of tribes. . . . There seem to be nations of several
millions each, speaking the same language, and occupying
countries which are to be measured by hundreds of miles in
either direction. Our East Africans are not nomads dwelling
in a wilderness or a desert, but settled cultivators, who would
gladly remain for many generations in one place. Each of
these nations ought at least to have its own church and its own
bishop and clergy. ... As Africa is now, we shall have to fix
the site of future cities, as the monks did in England, and the
English missionaries in Germany. . . . We have such a centre
at Magila for the Shambala. We are forming a party to go
DAILY WORK 93
to the Yaos. Between the Yaos and the coast we have one
great nation — the Gindos. . . . We must try to plant a station
amongst them ; and then the Zaramos and the Ziguas near
the coast, the Nyasas and Bisas on the other side of the Lake
Nyasa."
These words speak of the immense work to be attacked
eastward of Lake Tanganyika.
When the Bishop had gone, leaving Mr. Fader with
Mr. Moss and Acland, it is no wonder that " a sense of
desolation " was the first feeling of that little trio of Chris-
tians, alone among these nations of heathen. But with a
brave heart did they " arise and walk through the land,"
and everywhere people listened to them.
A Mohammedan chief who heard the first sermon
was struck, as Mohammedans often are, with the doctrine
of the Atonement. Mohammed never professed to save
from sin. He did not die for his people. A Mohammedan
purges himself from ordinary sins ; a lapse from Islam
is unpardonable. The forgiveness of sins comes as a
revelation to them ; and this chief, after hearing
Swahili evensong, said he had never imagined such a
beautiful service, and invited Mr. Farler to preach in his
town.
Then the chief sent for them to come and see
him at Msasa. The road led them through lovely
scenery ; mountains the height of Snowdon towered over
valleys with golden harvests ripening beside cool clear
rivers. Magnificent trees, ferns, and flowers flourished,
and the air was sweet with orange blossom. But this
lovely land had for ten years been laid waste by war,
Kibanga, chief of Usambara, and his brother, the chief of
the Wakilindi, had been fighting since before the death
94 HISTORY OF THE UNIVERSITIES' MISSION
of old Kimweri. The brothers did not know how to end
the feud, and asked the missionaries to make peace.
Amid shouts of joy from the people, Mr. Farler
arranged the terms, teUing them how wrong it was for
brother to figh t with broth er . When the chiefs had shaken
hands and feasted, he stood up and preached of the life
to come to those whose whole idea of the spiritual life
here and hereafter is limited to darkness inhabited by
spirits and given up to witchcraft. How they must
have echoed the thought of the Northumbrians ! —
" Wherefore, if aught these strangers preach
Can chase the doubt and fear
That hangeth o'er the future Ufe,
In God's name, let us hear ! '■'
Meantime, St. Bartholomew's Day was kept in
Zanzibar with much rejoicing, for eighteen of the elder
native pupils had just been confirmed, and now more than
double that number were baptized. John Swedi, the
sub-deacon, presided at the festival dinner, at which
Chuma and Susi, Livingstone's faithful attendants, were
present as guests, the latter still unbaptized.
The cemetery at Kiungani was already the sleeping
place of many who had been so blessed as to give up their
lives in the service of their Master, and on the evening
of this day the Bishop spoke the words of consecration
there ; " and the white-robed procession gathered round
the spot chanting, as the sun sank to rest, the familiar
strains of the resurrection hymn, 'Jesus lives.' "
Immediately after this, the Bishop and a large party,
including Chuma and Susi, started for the Rovuma country
— an account of their journey will be given later on.
It is well to remember that though the exciting scenes
DAILY WORK
95
of earlier work, the novelty of pioneer expeditions, and
the heroism of martyr deaths are more interesting, yet,
if we would study mission work, we must also realize
" The trivial round, the common task,"
the watering as well as the planting of the vineyard, the
slow building as well as the founding and finishing of the
King's palace.
The organization of the work in Zanzibar which
lasted so many years was carefully laid during 1875 to
1877.
The central house, Mkunazini, was close to Christ
Church, and was first occupied at the end of 1875, and
remained for nearly twenty years the centre of the town
mission work.i The little Boys' Home was removed here
from Mbweni, and hospital work began, under Miss
Allen and her staff of two nurses. Schools were opened,
and a little later Miss Allen began the Zenana work in
the town.
At Kiungani, about one and a half miles from the
town, the Boys' School and training institution was in
full work. Mr. Randolph was reorganizing this, helped
by Miss Bartlett, who superintended the laundry depart-
ment, Mr. Woodward, who worked in the printing room,
and Mr. Wallis, in charge of the carpenter's shop. Here
there were eighty-eight natives, chiefly boys.
A native village of freed slaves, planned by Bishop
Tozer, had been settled at Mbweni by Dr. Steere early
in 1874. It had begun with seven adult men and fifteen
women, living in homes of their own, and in two years'
' Mkunazini took the place of the Mission House at the old Consulate,
now given up.
96 HISTORY OF THE UNIVERSITIES' MISSION
time, the results of further captures of slaves having
been added, the population was 140, under the Rev.
W. F. Capel, with John Swedi, Mitchell, and F. J.
Williams to help him.
The Girls' School, numbering sixty-two, was here
under Miss Fountaine ; while the infants were taught by
Vincent Mkono, one of the earliest pupils, who had
married another pupil, Elizabeth Kidogo. These names
and numbers mostly refer to 1876.
Here, at Mbweni, under Mr. Randolph's vigorous
superintendence, oxen were being trained for purposes of
draught, and Mr. Wallis was building a wagon in the car-
penter's shop at Kiungani, with a view to travelling on
the mainland ; but meantime they were to be used for
carting stone and lime in the island as a trial. At Mbweni
the adults were cultivating their own food by their own
methods. The Mission had to give them their clothes,
and what may be called pocket-money, at a cost of
about £2 5s. per annum each. To meet this cost sugar
cultivation was tried, but not on a large scale ; the syrup,
however, was sold for something.
There has always been a desire not to give the natives
civilized tastes and wants, and a story is told of a boy
who had been for a time in England, and had learnt to
drink sugar in his cocoa, asking the missionary at the
evening halt, after a day's march, " Where is the
sugar ? "
Another Mbweni industry was burning the coral stone
into lime.
Very little as yet was done for industrial training in
the Girls' School ; but the elder ones took turns at simple
household work, as school hours permitted. At first
DAILY WORK
97
Mbweni consisted of only thirty acres ; but it has now
increased to 150.
Several fresh workers had come out in 1876, and
among them the Rev. W. F. Capel, for several years the
secretary, who, after working here for. a year and a half,
went with Bishop Tozer to Jamaica. But the most
interesting arrival this year was that of a young
Oxonian, in deacon's Orders, the Rev. Chauncy Maples,
who, while a curate in Oxford, had stirred up much
interest in the Mission, which was happy enough to retain
him well-nigh twenty years, during the latter half of
which he was Archdeacon of Nyasa.
On the Feast of St. Michael and All Angels, the
Bishop ordained him priest, and another recruit, the
Rev. W. P. Johnson, deacon. The latter, who was well
known as stroke of the University College Eight, is
one of the few on the present staff who dates back
to 1876.
With Mr. Maples came a layman, Joseph Williams,
who long worked with him at Likoma, and in death was
not parted from him.
Another, destined " in a short time to fulfil a long
time," was Mr. (afterwards the Rev.) Charles Yorke, of
Warminster.
Two pictures of the daily life of the Bishop and island
workers at this time are given by Archdeacons Hodgson
and Maples. The latter writes thus : —
" At this time [the Bishop] was living in the Boys' School,
at Kiungani, going in on Sundays and Thursdays to Mkiinazini
to celebrate there, and to conduct the Sunday evening service
in English for the European residents in the town.
" Every day he used, soon after breakfast, to repair to
98 HISTORY OF THE UNIVERSITIES' MISSION
the printing office, where he remained till nearly noon, revising
and cotrcctine [iroof-sheets ot his various Svvahili translations,
seitint,' up the tyj^e himself n )t infrequently. . . . After the
middeiy meal hv wo\iid bring a wliole pile of newly-printed
matter iiito the general sitting-room, and, handing round a
few needles and some thread, would soon begin stitching
together the tracts and books with a rapidity we vainly tried
to equal. Then, as he plied his needle, he would encourage
us to ask questions on matters linguistic and missionary, for
which fie v\as ;il\va\s ready with a wise and satisfying answer.
In the afternoon In- would again take his place in the printing
office . . . In the evening he nearly always walked in to town
to inspect the churcfi building."
During this year he was busy translating the Epistles
into Swahili, and those to the Ephesians and Philippians,
with the Epistles of St. James and St. John, v^ere
accomplished.
Archdeacon Hodgson's picture shows the Bishop at
Mbweni, and illustrates the daily routine in the next
year : —
" He walked out to us early, for a seven o'clock celebration,
from the head quarters of the Mission, the Old Slave Market
in Zanzibar. ... A walk of five miles and then a service before
breakfast is no slight exertion with the thermometer over
80°. ... It was each month his practice to spend one Sunday
morning with us, and the first morning I ever had to wait for
his appearance was the very day on which he died. , . . The
celebration was in English, and then we returned to the
Mission House for breakfast. The members of the Mission
and the children of the orphanage had their meals in one
room. ... On this auspicious occasion the children had, of
course, all turned out in Sunday best, and were waiting round
the hall door for the Europeans and the Bishop to go in first.
We were just going across the courtyard, when the Bishop's
DAILY WORK
99
eye fell on a tub used for catching rain water. This same
tub had been carelessly handled, and two of the iron hoops
had been allowed to get loose and come off. There and then,
regardless of hunger and fatigue, the Bishop must needs
point out the impending dissolution of an article not easily
replaced in Zanzibar, and insist on restoring with his own
hands the rusty hoops to their original position. It was
certainly a very practical sermon against carelessness."
Amid much that was thankworthy, some sad records
must be given. Faithfully do the Mission journals
recount what seems like failure, as well as what seems like
success. In 1875-76 we read such notices as : —
" Four Khami slaves ran away from MbwenL"
These had only just been received.
Again, —
" Sent in to accuse C before consul of having stolen
kisibau."
This was a great grief, for C was one of Bishop Tozer's
first boys — a Zigua, and he had married a Christian.
Then the next year we have —
" Maitland Mabruki expelled for continued bad conduct."
This youth had been baptized five years before by Bishop
Tozer.
In the following year we find —
" A moved to Magila, to give hihi a chance of redeem-
ing his character after flagrant misconduct."
But the saddest story of all is Francis Mabruki's,
a sub-deacon, who had done much good work, especially
at Magila. Francis had to be inhibited from preaching
and, alas ! he was never restored, and died. His wife,
100 HISTORY OF THE UNIVERSITIES' MISSION
Kate, whom he had ill-treated, has lived a Christian hfe
bravely and uncomplainingly. At first she kept school ;
but after some years wished to have a little home of her
own, and she lived till her death in igo8 under the wing
of the Mission, taking in work, or nursing at the Hospital,
supporting herself, and loved and respected by all.
Turning again to the mainland, we find Mr. Farler's
labours blessed exceedingly. The Bishop wrote, after a
short visit paid to him in 1876, that his medical cures
were causing people to abandon their charms, and that
in a Uttle while he would have the whole Bonde district
at his feet.
This was but partially accomplished. On Easter
Monday there was a procession from Magila to the river —
cross-bearer, catechumens, choir, banner, and clergy, all
singing hymns. Fourteen catechumens received baptism
in the river, including two native chiefs. Each, as he
entered the river, faced west and renounced the devil,
and then faced east and confessed the Triune God, many
of the spectators being deeply impressed.
In this year Magila was invaded by the Ziguas, who
conquered the Bondei. A day or two of much anxiety
to the Mission passed, and then the Ziguas were driven off,
and the triumphant Kibanga paid a visit to Mr. Farler,
and, in exuberance of spirits, began a war-dance on Sun-
day, during the time of Service. Mr. Farler went out
and told them that it was God's day, and invited them
to hear His Word, promising them leave to dance as much
as they liked next day : —
" They cried ' Vyedi' — ver}' good — and followed me into
church. It was a striking scene. These fierce, wild men
DAILY WORK loi
thronged the church, and piled their weapons, that had been
so recently dyed with blood, against the sides of the church,
while they attentively listened to the gospel of peace on
earth, good-will to men."
And how the bread " cast upon the waters " is found
" after many days " was seen in the case of Dallington
Maftaa, a Nyasa boy, a released slave, who had not been
looked on as a great credit to the Mission.
This boy went with vStanley on his tramp through
Africa, and was left by him in Uganda.
He now wrote to the Bishop : —
" Wantagala, April 23, 1876.
" My dear Bishop, —
" Let thy heart be turned to thy servant, and let me
have favour in thy sight ; therefore send me Swahili prayers,
and send me one big black Bible. I want slates, board, chalk,
that I may teach the Waganda the way of God, I been teach
them already, but I want you to send me Litala Sudi, that
he may help me in the work of God. Oh ! my lord, pray
for me ; oh ! ye boys, pray for me. And if thou refuse to
send Litala Sudi, send John Swedi. Your honour to the
Queen, and my honour to you.
" Dallington Maftaa.
" I am translating the Bible to Mtesa, son of Suna, King
of Uganda. I was with Henry M. Stanley, together with
Robert Feruzi, but Robert is gone with Stanley, but I being
stop [i.e. am staying) in Uganda, translating the Bible."
Another Uganda lad, Henry Wright Duta, who subse-
quently passed through Kiungani School, was afterwards
ordained for the Native Church in that country.
In 1877 Bishop Steere paid a visit to England for
102 HISTORY OF THE UNIVERSITIES' MISSION
health's sake. One of the great hindrances to tropical
African work is that every few years a missionary must
come home for his health ; making a break, often
disastrous in the working of a station. And yet there are
compensations. The work does not depend on one man
when his place has so often to be taken ; much knowledge
of the Mission is diffused in England, and fresh workers
are influenced.
During this visit, the University of Oxford honoured
itself by conferring the honorary degree of D.D. on the
Bishop, " amid the tumultuous plaudits of graduates and
undergraduates . ' '
Among the fresh workers found were the Rev. F. R.
Hodgson and Mrs. Hodgson, who have worked ever since
in the interests of the Mission either in Africa or England ;
and Miss Thackeray, still living in the island, where she
will ever be remembered for the new life she put into the
teaching of the girls.
At this time the funds were known to be low. Shortly
before the Bishop " felt ashamed to say they had not
proper houses to live in or food to eat." Now, quite
spontaneously, ;^I20 was sent to Mr. Randolph, who was
in charge, from all ranks and nationaUties in Zanzibar,
as a present, lest the missionaries should go without the
comforts necessary for their health in that climate —
a pretty strong testimony to the love and respect with
which they were regarded.
The failing funds were due to the large number of
freed slaves the Mission had been taking. Fifty more
had been received in the Bishop's absence, and drafted
off to Kiungani and Mbweni. First the procession, pass-
ing through the city, would leave the smaller orphan
DAILY WORK 103
boys in the town, the Httle boys running out of their
house and claiming their contingent. The next halt
would be at Kiungani ; and here one day a touching scene
was enacted. The wretched, spiritless men were resting
before going on to Mbweni, where homes would be allotted
them, when a boy, Kalonda, came out of the laundry,
looked about, and with a shout rushed up to one of the
men, crying, " My father! " The greeting on both sides
may be imagined. It was an old story — the hunter
returning from the forest to find his home desolate, his
few goods plundered, and his son carried off by the Maviti.
The poor man, looking for a safe place to settle in, was
seized a few months later, and owing to this second mis-
fortune found his son. Father and son were not again
parted, and he remained at Kiungani.
The first offshoot of Magila was Pambili, about three
miles off, founded 1876. The second was Umba. Mr.
Farler and his assistants were accustomed to walk to
neighbouring villages, preach and talk to the people in
apostolic style ; and their journals read like pieces out
of the Acts of the Apostles. Thus they became aware,
to use their own expression, that they were " working
against time " ; i.e. it was a race for the conversion of
Africa between us and Mohammedanism. The African
Arabs are propagandist, and are rapidly bringing the
natives under obedience to Islam.
At Umba was a mosque, where Mohammedans
played the part of the Jews towards early Christians,
insulting the converts as they passed to the coast. A
three days' mission was decided on. Umba was then the
market between the corn-growing district and the
coast. It was full moon when the missionaries arrived
104 HISTORY OF THE UNIVERSITIES' MISSION
and declared to the chief that they meant to preach every
evening. He gave permission, saying there would be
few hearers, as, according to custom, they were all dancing
at full moon.
Quite undaunted, they lit a fire, sang a hymn, and
preached to the few who would listen, on Judgment and
the Life to come. A few more came and listened, and
asked questions up to eleven o'clock. The rest went on
dancing.
Next night a much larger congregation came to hear
of the Fall and Redemption. The bold statement that
" Christ is God " caused an uproar among the Moham-
medans, but the preacher went on steadily, and afterwards
many questions were asked about our Lord.
" On the last evening no dancers were left ; all came to
the preaching. The interest was intense, many having come
from other towns ; for we had announced the subject, ' A
contrast between the life of Mohammed and the life of
Jesus Christ.' While the evil and impure life of Mohammed
was being contrasted with the holy and blessed life of Jesus,
not a sound was heard. When we had finished, a man stepped
forward and said, ' We became Mohammedans because we
had no religion, and the coast people came and taught us
theirs ; but we don't like them, for they cheat us, and if
Christianity is better than Islam, we will follow it.' "
It was a remarkable scene. Under the intensely bright
Ught of an African moon stood the missionary and his
young catechist, Acland Sahera, surrounded by those
dark, earnest faces, asking question after question till
past midnight.
And the three days' mission bore such fruit that in
three years' time the deserted mosque was in ruins ;
DAILY WORK 105
while first Mr. Phillips, and then Mr. Yorke, had built up
such a Christian Church that the week-day service was
attended by nearly fifty natives.
At this time the well-known traveller Stanley arrived at
Zanzibar from the Cape. He had started from Zanzibar
with a Swahili caravan of 300 men, women, and children,
had worked his way westward, tracing the whole course
of the Lualaba or Congo. Hardship and war had reduced
his escort to 150. On reaching the Cape there were not
wanting those who would have had him proceed at once
to Europe, where he was eagerly expected. But he had
given his word to his Arabs to take them back to
Zanzibar, and, however inconvenient, that word was
kept. Robert Feruzi was one of his most trusted men
throughout.
The next year (1878) Miss Allen began a Mothers' Meet-
ing for the first time in Zanzibar, while Miss Hinton looked
after the babies. This was beginning at the right end,
since " the nation comes from the nursery," and hence-
forth we must expect to trace a firmer foothold for native
Christianity.
Miss Allen also visited the Arab ladies in their own
homes, and gives a striking account of a scene like the
reading of the English Bible in Wycliffe's days.
She had taken an Arabic Bible with her, and the
master of the house took it and read the first chapter
of Genesis to the ladies of the family, stopping at " God
made man in His own image," to ask what it meant.
" God has no body like ours." When explained as
speaking of man's moral nature, he seemed pleased ;
and he went on to the second chapter. He highly ap-
proved of Eve's having come from Adam's side, and
I06 HISTORY OF THE UNIVERSITIES' MISSION
explained that, according to Arab legend, Adam had an
extra lump of fat to spare for Eve. Then his eyes failed
him (for he suffered from ophthalmia) , and his sister went
on reading, till they stopped to ask " which was the
greater, Christ or Mohammed ? "
Mr. Johnson at this time was for a few months at
Mbweni, having been ordained priest September '2i,
1879. " His preachings and catechizings have been end-
less, and he has estabhshed night schools and mission
services in several adjoining villages. The natives call
him ' the man that never sits down.' "
In every Mission there are years of beginnings, of
progress, and of completion. Such a year of completion
was 1879, when the church was finished externally, and
the Swahili New Testament and Prayer-Book completed,
so that on May i, the whole Liturgy was used for the first
time in Swahih. The occasion was the first Communion
of a party of natives from Masasi who had come up for
Confirmation.
Another crowning of work was the ordination of John
Swedi as a deacon on Trinity Sunday — the first of the
native races to receive Holy Orders. He was so greatly
beloved in the Island that when he started for Masasi
hardly any one came to see him off ; they could not bear
to bid him good-bye in public.
Other important events this year were the ordination
of A. C. Goldfinch (for Masasi) and Charles Yorke (for
Usambara) as deacons ; the appointment of the Rev. J. P.
Farler as Archdeacon of Magila, on his return from Eng-
land ; the arrival of Miss Bashford in April, and the
coming out of Miss Dora Yarnton Mills. Six weeks
later, on St. Paul's Day, she took up the work which for
DAILY WORK 107
twenty-five years was connected with her name — the care
of the httle boys, first at Mkunazini, and afterwards at
Kihmani. Thus she took the place of Miss Hinton, who
on that day married the Rev. F. J. WiUiams.
The newly married pair went to Kaule, a village near
Magila ; she was the first lady of the Universities' Mission
to work on the mainland. Their arrival had been made
necessary by the death of the Rev. Charles Yorke on the
evening of the Epiphany.
His work at Umba and elsewhere had been much
blessed. There is a letter giving an account of his
wrestling by prayer and argument for the soul of an old
dying woman, turning out the charmers in the face of a
coimcil gathered against him, and finally having her
baptized and buried as a Christian, allowing no waiUng till
the first Christian funeral at Umba was over. He was
much loved, and being laid up on Christmas Day at
Magila, had striven to reach his people again two days
later, bringing on a return of fever, of which he died ;
he was laid to rest near the newly enlarged church of
St. John Baptist, Umba, beside Maria Mapindu, his
convert.
He was the first of the Mission clergy to be buried on
the mainland since that little group of graves by the Shire.
At the Mission Anniversary that year. Bishop Harvey
Goodwin (Carhsle), the biographer of Mackenzie, drew
attention to the contrast of the desertion and loneliness
of the first Bishop's death, and the Hagar-hke putting
his grave out of sight, with the love and attention sur-
rounding Charles Yorke, dying amid his converts, carried
to the grave by catechumens, and mourned by all Umba.
In those eighteen years the doctrine of " Jesus and the
loS HISTORY OF THE UXIVERSITIES' MISSION
Resurrection " had indeed been a light to hghten African
darkness.
The glimpses given of daily life at Kiungani and
Mbweni are completed by one of daily life at Mkunazini
in 1880. After 6.30 mattins, attended by all the Mission,
came 7 o'clock breakfast at a common table, with Miss
Mills' little boys at two tables in the same refectory.
Aftervvards Miss Allen would attend a crowd of out-
patients from the cit}', gathered at the door, the Bishop
directing the work-people, or intervie\ving and writing
notes to the various members of the IMission, who asked
his advice on every topic, from the planting of a station
to the management of a refractory girl.
Miss Bashford had the charge of the little waifs
received from the slave dhows, and in the intervals of her
care of them she may be found setting up Arabic type
in the printing office, and Miss Mills, assisted by her native
boys, is in her school. A short noonday service in chapel,
and then dinner for the whole family. In the afternoon
the school again, and visitors — Arabs for discussion,
Enghsh sailors or guests from the mainland. The trans-
lations go forward, parcels from home are opened and
repacked for the various stations, until the Bishop comes
in to tea, followed by a sunset evensong.
There are prayers again at nine, after supper, and then
in the common sitting-room reading, talking, or writing
for the mail till bed-time.
This sounds interesting for once, but results are pro-
duced by the daily repetition of years. There is a blessed
drudgery in mission work as in home work — a constant
learning by doing the same things, a constant progress
by doing them better. A missionar^^'s motto should be.
DAILY WORK 109
" This one thing I do — forgetting those things which are
behind, and reaching forth unto those things which
are before, I press towards the mark."
A Temperance Society was first formed in Zanzibar
in 1879. There is a great deal of drunkenness there and
on the coast, for even the Mohammedans are not so strict
as in many places, and secret drinking goes on among
them. The natives brew pombe, a sort of beer, and have
regular markets for it, and much drunkenness is the
result. It did not need the European and his rum to
teach this vice to the African, though rum finishes a
drunkard off more quickly than pombe.
Another improvement was a traction engine. What-
ever doubts may exist as to the use of civilization as an
aid to Christianizing the world, road-making has certainly
helped to spread the gospel message from the days of the
Romans downwards, and to this purpose the engine was
appHed, working at one time for Seyid Barghash for
making the road to his palace, at £100 a mile.
Allusion has been made several times to the " charms "
believed in by Africans. Indeed fear, in the sense of
terror, is the only religious emotion of the African. Love
and reverence he knows nothing of. Bishop Steere once
said that as his outward life is full of fear and uncertainty
— war, famine, slave raids — so is his inward life.
" The East Coast Africans are not idolaters ; they all
believe in God, but they think of Him as too great and too
far off to care individually for them. Their whole thoughts
are full of evil spirits and malicious witchcraft. A man
gropes his way through his life, peopling the darkness round
him with fearful shapes, and on the continual look-out for
some omen or for some man who, as he supposes, knows more
no HISTORY OF THE UNIVERSITIES' MISSION
than he does of the invisible world to give him some faltering
guidance. His life is dark, his death is darker still. His
friends dare not even let it be known where his body is laid,
lest some evil use should be made of it. No man in the whole
world has more need of inward strengthening and comfort,
and no man in the whole world has less of it."
Nyungu, a great medicine man, became a catechumen
at this time. He had become chief through his charms,
for which great presents were brought to him. Twice he
was about to become a catechumen, but lapsed at the
last minute. He could not bring himself to give up his
charms. He told Mr. Farler that he would be laughed at.
A third lapse made his conversion seem hopeless, but at
length he was admitted and made his answers with great
energy, exclaiming when asked, " Will you renounce the
devil, forsaking witchcraft and charms ? " " They are
no good ; they are no good. I renounce them ; I cast
them all away." His conversion made a great impres-
sion on the natives, whom he did not cease to warn
of the foolishness of witchcraft. He was baptized by
the name of Solomon.
And thus, through evil report and good report, amid
disappointments and successes, by means of consecrated
lives of daily self-denial, as well as by holy lives laid
down, the Church of God went forth in Eastern Africa
conquering and to conquer.
CHAPTER VIII
ON THE EDGE OF THE WILDERNESS
The Founding of Masasi — A Colony of Freed Slaves — Newala—
Chauncy Maples' Expedition to Meto — Magwangwara raid oh
Masasi.
THERE is a land which Hes between Lake Nyasa
and the Indian Ocean; it is, roughly speaking,
bounded by the seventh degree of southern latitude on
the north, and by the Zambezi basin on the south. This
land was in 1874 quite unknown to Englishmen — almost
to Europeans. The Portuguese had indeed dwelt in the
coast towns for 400 years without caring for their African
neighbours, without exploring their country or knowing
much about them ; while, if it is too much to say that
they actively promoted the slave trade, they did little to
hinder it.
This country is described by the Rev. Chauncy Maples
about ten years after Bishop Steere's first visit, and tlie
following account is taken from his words.
The largest river in this tract of 140,000 square miles
is the Rovuma, up which Livingstone tried to take
Bishop Mackenzie. Rising near Lake Nyasa, it falls
into the sea north of Cape Delgado. Its great southern
tributary, the Lujenda, has a still longer course north-
west from Lake Shirwa.
112 HISTORY OF THE UNIVERSITIES' MISSION
Throughout most of this district, but especially south
of the Rovuma, are found the Makua nation, " a peace-
loving, industrious, harmless people, of very average
intelligence, as these races go, and very amenable to
civihzing influences when judiciously exercised." One
centre of this race is to be found at Meto, where the
forest is quite cleared, and cultivation has reached
some excellence. The Yao race, which has its home
in the fork between the Rovuma and the Lujenda,
gave our missionaries a ready welcome. The Nyasas
dwell here and there on the shores of the lake.
Two more tribes of some importance are found on
either side of the mouth of the Rovuma — on a high
plateau, extending about lOO miles inland, divided by
the river basin. These are the Makonde, on the north,
industrious cultivators, trading chiefly in india-rubber,
and the Mavia on the south. Nearer the Zambezi are the
fierce Walomwe, while scattered along the Rovuma are
remnants of the Mwera, Donde, Gindo, and other tribes.
The race which is the terror of the land is of foreign
extraction. 'Tis sixty years since a Zulu army, so
says tradition, sent forth against their enemies, suffered
defeat. This is penal among the Zulus, and had they
returned the punishment would have been decimation.
A happy thought occurred to them not to return, and they
pushed northwards till they came to Nyasa, settled on
both sides of the lake, and became a great tribe, under
various names, o;f which Magwangwara and Maviti are
the best known. Their raids are a sore trouble to the more
peaceful tribes. They preserve the Zulu fighting tradition
and " dip their spears in blood " almost annually. They
have dreams of a universal empire in Central Africa, not
ON THE EDGE OF THE WILDERNESS I13
unbecoming a Napoleon or an Emperor of Russia, and
they hold the other tribes in vassalage.
Into this district Bishop Steere in 1875 made a pioneer
expedition, landing at lindi, marching through forest
to the Rovuma, and, crossing it, passed through the Yao
district to Mataka's village, Mwembe, about seventy
miles from Lake Nyasa.
It was this journey which made him hopeful of leading
some of the freed slaves in the island back to their former
homes, and planting in the wilderness a Christian village.
Therefore, from among the families at Mbweni a certain
number were carefully selected, chiefly married couples,
regard being shown to the willingness of both husband
and wife. Thus thirty-one men and twenty-four women
were ready to start for a return to their native land by
October 1876. Not many of them were baptized, but
all were under instruction, and John Almasi and Sarah
Lozi, native leaders, and four Kiungani lads were
Christians. The Rev. W. P. Johnson, just admitted to
deacon's Orders, was the spiritual head, and Mr. Beardall
lay superintendent.
The Bishop himself led the people to their settlement,
taking with him a link with the earliest days of the Mission
— the portable altar 1 brought out by Bishop Mackenzie
and left at the Cape. Bishop Tozer carried it on to
Zanzibar, and now, when at length the Mission had set its
face towards Nyasa, the little altar went too. Captain
Crohan, of the Flying Fish, kindly towed the hired dhow
containing the natives, as far as Lindi, which they
reached on St. Luke's Day.
1 Now in the Office Chapel at Dartmouth Street.
114 HISTORY OF THE UNIVERSITIES' MISSION
In another week they had hired porters, and the
caravan of two hundred people was ready to start. Each
settler was pro\dded mth an axe and a hoe ; there was
food to carry, and bales of cloth to act as money. Chuma
was the caravan leader. Following the course of the
Ukeredi, they marched through a district stricken with
famine, and passed through the dense Mwera Forest,
asking for food at every halting place, and finding none ;
but everywhere they heard the cheering news, " There
is plenty at Masasi."
At length they reached this favoured spot. Bishop
Steere writes : —
" We had been gradually rising all this time, and were
now rather more than i,ooo feet above the sea, when we
emerged upon broad, open, cultivated slopes, backed by
mountainous masses of granite rock. Very soon we passed
two streams of purer water than we had seen for a long time,
and made our way to a village lying between two of the rocky
summits with ample space about it. Here we found ourselves
among the Yaos."
Immediately the}' were in the land of plenty. More
than eleven dozen fowls were brought to them, and while
these were being cooked, the natives observed that this
moimtain had " blessings in abundance." Next morning
a man came ^^ith a humble offering of a fowl. He had
been set free, and kindly treated by the Enghsh, he said,
and was dehghted to welcome them. Chuma knew him
as one of his fellow slaves, freed by Livingstone and
Mackenzie.
And now the African nature asserted itself. Side by
side \^'ith great patience, there often exists a want of sted-
fast purpose, making sustained exertion a difficulty. The
ON THE EDGE OF THE WILDERNESS 115
Mbweni people looked upon the land, and saw that it was
pleasant ; they heard spoken around them the Yao tongue,
familiar to many of them, and they thought of the long
journey to their former homes near Nyasa, and their
hearts failed them.
" It was just such a spot as the pioneer monks of old,
seeking for a habitation for the Lord of Hosts, would have
chosen for a centre, and founded such an abbey as Fulda, in
the German Wald, or Edmundsbury in the plains of Suffolk ;
and when the weary people looked upon the prospect . . . they
longed for a rest from their joumeyings, and said, ' Great
master, let us cease our wanderings here. True, this is not
our home, but it is like our home. We might seek for years
among the forests, and never find the exact spot we were
stolen from by the Arabs ; here is plenty of water, everything
grows well, and war is all but unknown. We are among our
own people. Here we will live, and here we will die.' "
On inquiry it seemed that, at present, food was
unattainable elsewhere. There were great difficulties in
leading such a caravan further through a land of famine.
So the Bishop " accepted it as the voice of God," and
determined to plant the colony at Masasi.
Permission to settle here was readily granted by the
chief, Namkumba, a great smelter and worker in iron,
whose furnaces were old ant-hills, which are harder than
any concrete, and to whom the Bishop made suitable
presents of calico, brass wire, and ornamental cloths.
Immediately the colonists set to work as one man.
The Bishop marked out a site for the house on an
elevation. Then a road, forty feet wide, was marked,
leading thence to the river, and on each side allotments
of nearly half an acre each were arranged, running back
Il6 HISTORY OF THE UNIVERSITIES'- MISSION
to the granite rocks, and the couples were given their
choice. They stood this test of good temper and industry
well ; they put up bamboo houses at once, and in a fort-
night the beginnings of a Christian village were rising at
Masasi. Fowl-houses and pigeon-houses were not for-
gotten, and the forest rang with their axes clearing a
space for their crops. The neighbouring chiefs watched
with deep interest this Christian village in their midst,
and humbly asked if, when their houses were thatched,
they would allow the rain to fall, which was much needed !
The oxen and donkey which had come from Mbweni were
a great interest, especially the latter, and when he brayed
an admiring crowd ran together. There was such loss
among the hen-roosts at first, that thieves were suspected,
till a leopard was found preying on them, and the
inexperienced hunters slew him with some difficulty.
Then the Mission House was built, and as the granite
rocks were soft and easy to work, the chancel of the
church was raised at once of stone, with ant-hill earth as
mortar, a temporary thatched nave being added. An
Arab chief at Lindi sent up a present of fruit trees — orange,
lemon, mango, guava, jack-fruit, and choice cocoa-nut
trees — and with these the roads were bordered.
The Bishop speaks much of the exceeding beauty of the
view, where two granite peaks, united by a saddle, showed
a third rising behind ; in other directions was a varied
panorama of plain and cliff, forest and distant hills, while
great granite boulders, piled up and covered with gorgeous
lichens gleaming in the sun, made up a scene of truly
African grandeur.
Five young men and boys accompanied Bishop Steere
on his return to Zanzibar, and learning much in a few
i
I
^
'^^
I. FIXING THE POLES. 2. CIRCLE OF SPLIT BAMBOOS, WITH HORIZONTAL CANTS.
3. ROOF OF PALM STEMS WHICH IS GRASS THATCHED.
HOUSE BriLDING IX THREE STAGES.
ON THE EDGE OF THE WILDERNESS
117
weeks, returned to Masasi in the nick of time ; for the
neighbours, having decided that the village was meant
as a base of operations for enslaving them all, they
decided to go up and burn it. On the return of their
friends they changed their minds, and sent fresh pupils
to the Mission instead.
Thus the colony was started. It was a bold — perhaps
too bold — venture. For it was not merely making a
Mission centre, quite unsupported and cut off, but it was
transplanting thither a body of men, whose home it was
not, and so becoming responsible for their good behaviour
and safety in a strange land.
" In what way, it may be asked, was this community
governed by the missionaries ? They had two alternatives :
either to form a statelet, make laws and inflict punishments,
which would sooner or later involve them in native politics,
or to maintain the village as a religious community, whose only
weapon was excommunication, other penalties being willingly
endured as discipline, or not at all. They chose the latter."
It was soon found that Masasi, with its breezy position
and absence of swamps, was as healthy a place as could be
found within the tropics. Plants flourished so well that
the cassava crop alone would have fed them for two years
in the failure of other food. There are salt workings
and surface iron works in the neighbourhood.
Here the missionaries first began to influence the
great Makua tribe, who dwell throughout the eastern
half of the Rovuma district, about three hundred miles
by two hundred and fifty. They are a singularly dull,
unreceptive race, believing in very little, and very
tenacious of that little. Their language is a very per-
sistent variety of the Bantu tongues, neither time nor
Il8 HISTORY OF THE UNIVERSITIES' MISSION
distance modifying it much. They don't care to be taught,
and don't believe in what they are taught, while they
have a strong prejudice (not wholly confined to Africa)
against using their minds. Their customs are, however,
more moral than in many places. Early marriages are
common, the prohibited degrees are extended to all
relations, and infanticide is forbidden. The Yaos, on the
other hand, who live side by side with the Makua, are
quick, lively, and intelligent.
For nearly seven years the colony at Masasi grew and
prospered. The heathen around watched them, for
Masasi was indeed "a city set upon a hill." First they
saw that the Christian natives observed a sacred day, on
which they did not work, but praised God ; and whatever
may be thought of the " Sunday question " in England,
there at least this is the abiding mark of a Christian.
Next they noticed that on that day they tidied them-
selves and were clean ; and gradually they allowed their
boys to go to the school, stipulating that the attendance
should be quite voluntary on the boys' part. " They
could do as they liked."
At the end of the first ten months the Rev. Chauncy
Maples and Mr. J. WiUiams were appointed to take the
place of Mr. Johnson, who was invalided to Zanzibar, and
on his recovery took charge at Mbweni.
Mr. Maples and Mr. Williams soon started on a journey
to see and make friends with a much dreaded chief —
Machemba — who received them gladly, and gave them
two boys to take back to school. They also went to
Newala, a popular district about fifty miles south of
Masasi, and obtained leave from Matola, a Yao chief, to
found a new mission station there.
ON THE EDGE OF THE WILDERNESS lig
In May 1878 a fresh batch of natives, sent down from
Mbweni, were settled at Newala, under the care of the
Rev. Herbert Clarke, a newly ordained deacon ; the chief
showing himself very friendly.
Little did they think that in founding this station they
were to some extent providing their own retreat in future
troubles, practically proving the truth that as long as a
Church does its duty in extending missions, its candlestick
will not wholly be removed.
The freed slaves, planted by the Mission itself at
Masasi and Newala, were the nucleus of all operations,
and at Whitsuntide the first sixteen of these were baptized,
and in March 1879 came their confirmation and first
communion at Zanzibar, already mentioned.
Just as three years earlier Mr. Farler had made peace in
Usambara, so now Mr. Clarke, sent by Mr. Maples, arranged
a treaty on the Rovuma between the Makua, the warlike
Maviti, and the agents of the Sultan of Zanzibar. In
grass huts, on a sandy islet in the Rovuma, the Arabs and
missionaries pitched one Saturday night, the natives being
on the banks. On Sunday Mr. Clarke preached to an
attentive Makua congregation, who, however, nearly lost
heart that night, and consulted him about running quietly
away. In the afternoon he went up to the Maviti camp
and found them looking well, in skin coats, with bright
spears. Next day the Maviti, numbering sixty, and a
hundred Makuas, came to the meeting, and made peace,
promising not to catch each other for slaves ; to let the
Sultan's agent settle disputes ; and to put no bar in the
way of a road the Sultan wished to make to the coast.
The hostile chiefs shook hands, and thus once more the
Church was the minister of peace.
120 HISTORY OF THE UNIVERSITIES' MISSION
In less than a year Mr. Clarke had to be withdrawn
from Newala, to take charge of Masasi during Mr. Maples'
visit to England. Matola came up from Newala to bid
the latter good-bye, and to beg for a resident. He
promised that his people should not work on Sundays,
and said, " Until you come back we have no one to teach
us about God and Jesus Christ."
Before the end of 1879 the Revs. W. P. Johnson,
A. C. Goldfinch and John Swedi were sent to Masasi ;
and a school in the neighbourhood was put under
the young native deacon at once, — " a really first-rate
deacon," Mr. Maples calls him.
The next year Mr. Maples returned from England,
and in 1881 he and Mr. Goldfinch took a pioneer
journey, with intent to learn something of the power and
distribution of the various tribes.
Journeying east from Newala, they inspected the
Makonde district, and found it too thinly populated to
justify planting a mission centre there. Then, turning
south, they crossed the Rovuma, and visited the chief
of the dreaded Maviti in their stronghold. The chief,
Chiwaru, oddly enough, was a Makua. These Maviti,
having wandered away from Nyasa, placed themselves
under him, on condition of being allowed to settle there.
The Maviti now came to Chiwaru, danced a fierce war-
dance, and asked him to explain his guests. They
listened quieth^ to the explanation ; but when Mr. Maples
had preached on the iniquity of war, and the love of God,
for twenty minutes, they began to dance again, as a sign
that they thought the sermon long enough !
Next the missionaries turned their steps towards
the capital of Meto. They had heard much before-
ON THE EDGE OF THE WILDERNESS 121
hand of the power and fame of Mwahya, the chief.
The approach to the capital was hke a picture from
the Arabian Nights. The vale of Meto is watered by
bright and sparkling streams, and is in such a high state
of cultivation that only the cocoa-nut palm, the mango,
and the cashew apple are allowed to grow, all others being
cleared away. A salute was fired in honour of the visitors,
and they were bidden to answer it ; and then they entered
the royal presence, to find the sovereign sitting on a table,
enveloped, face and all, in a silken cloth, like a veiled
prophet. Great was their amaze and disgust when,
throwing back the veil, a giggling youth of nineteen sprang
down, in a state of intoxicated excitement, chattered,
sang, and played the concertina. This poor dissipated
youth is in truth a powerful ruler, and he accompanied
his guests a day's journey on the road to Mozambique,
and sent guides with them, and letters of introduction for
the coast people. Emerging at last from this terra
incognita at Chisanga, it caused them a revulsion of
feeling to be met by the truly European demand for
passports !
Finally they reached Masasi again, after more than
ten weeks' absence, having travelled nine hundred miles
through an unknown country. In every place they had
preached the Gospel, and told why they came ; they had
found out where not to place stations, as well as where
they might do so ; they had made friends with many
Makua chiefs, and visits continued to be paid to such as
were within visiting distance of Masasi.
On Christmas Eve the new and larger church at
Masasi was opened. There were five priests present,
including the Rev. W. P. Johnson, en route for Nyasa.
122 HISTORY OF THE UNIVERSITIES^ MISSION
All the Christians assembled, the men on one side, and
the women on the other, each in three distinct groups of
baptized, catechumens, and hearers. Beside each group
Mr. Maples offered prayer, till at the chancel step he
paused : —
" I alone remained standing. To my mind it was a very
solemn moment ; there was such a peculiar silence throughout
the whole kneeling body that I could scarce trust myself to
break it by lifting up my voice, and praying to the Son for
ourselves. ... It is given to one, once or twice in a lifetime,
to feel those great silences, which seem to bring the Unseen
so awfully and solemnly near."
The church was then, with prayer and hymns of praise,
set apart for the service of God.
Another year or two of happy peaceful work was
granted to Masasi, and then came trouble.
Stories of the approach of the Magwangwara began
to be circulated, but as they were 350 miles off no one
believed them. The Revs. Chaimcy Maples and William
Porter were now at Masasi ; and after consulting the
native tribes around, Mr. Maples decided on going to meet
the victorious army, while Mr. Porter remained in charge.
As the Christians were coming out of church on Sunday
morning, a wounded man rushed in, reporting that the
enemy were at Majeje, sixty miles off, and had shaken
their spears towards Masasi.
Unluckily Mr. Maples missed them ; for, while his party
were taking a short sleep in the heat of the day, they
slipped by. Mr. Maples turned and raced the enemy
back, hoping to give the alarm. Alas ! as they came in
sight of the village, columns of smoke showed that they
were too late.
ON THE EDGE OF THE WILDERNESS 123
" Standing as we then all fully believed ourselves to be,"
writes Mr. Maples, " on the vei'ge of Eternity, we kneeled
down with one accord and prayed for a time."
Immediately his five brave natives were felled to the
earth, cut down as they rose, and Mr. Maples was only
saved by being the first white man the Magwangwara
had ever seen. Their astonishment cooled their fury,
and they set the party free, telling them to surrender
in the village. But — well assured that it was too late
to save the village — they made their escape with difficulty
to Newala, and reached it, starving, to find that their good
friend Matola had nobly remained behind when all the
other chiefs had fled to the hills, in order to receive and
help the fugitives.
Before Mr. Maples left the village a difficult question
had been solved. Should they use arms, fortify the
Mission House, and fight in defence of their freed slaves ?
Should they abandon the place, as the Makuas did ? or
should they submit to circumstances ? They decided
against taking up arms, and warned their people that if
no resistance were offered, probably all Uves would be
spared. They were right. In the first onslaught, when
one or two frightened people offered a feeble resistance,
three adults were speared, and worse stiU, four children
slain before their parents' eyes. The rest were held
to ransom. Mr. Porter, expending his cloth, brought
back all but twenty-nine of the villagers, and these were
carried back to Nyasa by their captors.
Waiting only to obtain barter goods, Mr. Porter and
thirty bearers started after them, pursuing them to their
own country, to find that nine of the prisoners had
escaped, died, or been murdered on the way, and ten
124 HISTORY OF THE UNIVERSITIES'' MISSION
more being already scattered among the villages, there
remained only ten to redeem. With these he returned
after a sojourn of nearly four weeks among the Magwang-
wara. As they were desirous of killing a white man, and
using his heart as a charm, he and they must both have
used great self-restraint. They sent back by Mr. Porter,
indeed, a blunted spear ^ in token of peace.
The whole district was now reduced to vassalage
under the Magwangwara, paying a yearly tribute. In
the following June it was decided to abandon beautiful
Masasi temporarily, and to take the settlers to the
neighbourhood of their own offshoot — Newala. Thus
in the hour of trouble the mother was saved by the
daughter, " the branch of their own planting." Altogether
about one hundred went to Newala, eighty returned to
Mbweni, and a few Ungered on at Masasi.
This episode opened up the whole question as to the
duty of the Christian missionary in the hour of such
peril as this. Ought he to fly with, or without his flock ?
Ought he to persist in remaining and use no weapons
but moral suasion ? Ought he, in any way, to defend his
people by resistance ? May he fight in defence or in attack ?
The wisest heads were puzzled. And the advice given
practically amounted to " you must judge for yourself at
the moment " ; as, indeed, Mr. Maples and Mr. Porter
did ; and, situated as they were, they did the best possible.
There is less difficulty in missions to any native tribe or
nation. There the missionary can but let them govern
themselves and fight their own battles ; withdra\\dng if
driven away, or suffering martyrdom if needs be.
' This spear is preserved at Dartmouth Street.
ON THE EDGE OF THE WILDERNESS 125
But when a missionary goes as a sole head of a tribe of
released men, who yet are not a trib«, whose native cus-
toms have been interrupted and who are wholly dependent
on the Mission for all ideas of education, government,
religion and defence, it is a piteous thing to say that either
in peace they must judge and punish their flock, and in
war lead them to defend themselves ; or that otherwise
they must sit still with tied hands, and see the flock
carried into captivity. Mr, Porter did indeed " go after
that which was lost," but even so all could not be found.
The result seems to be that till the Gospel has been
preached to the war-like tribes, and they have bowed their
necks to the cross, the continent of Africa is no safe place
for colonies of natives apart from their own people. A City
of Refuge has been suggested, which might easily be
strong enough to resist the incursions of such tribes as
the Magwangwara, but this must be under competent
civil and military jurisdiction, and could not be started
by the Mission.
Archdeacon Jones-Bateman, visiting the old site in
1894, writes : —
" Old Masasi is a sad sight indeed. There lie the remains
of the old stone church and buildings in their beautiful setting
of mangoes and other fruit trees, even cocoa-nuts bearing
profusely, but alas ! the vineyard tended so carefully by our
first missionaries is now only ' bringing forth wild grapes.'
Alas ! too, a group of Christians are living here in a state
worse than that of heathenism, redeemed twice from slavery,
once when rescued and received by the Mission, and again
when carried off by the Magwangwara."
And yet it is not all sad. Even the lesson was worth
learning. Work has grown out of Masasi that is lasting,
126 HISTORY OF THE UNIVERSITIES' MISSION
and it is not so much on our failure or our success that
our longing eyes must gaze in mission work, but rather on
what God will make of our failure and of our success.
" There are no disappointments to those whose wills are
buried in the will of God."
CHAPTER IX
LAKE NYASA
Bishop Steere at Mataka's — W. P. Johnson and C. A. Janson
start for Lake Nyasa — Death of Janson — The Charles Janson
steamer launched on the Lake.
IN 1861 Mackenzie had been consecrated Bishop of the
Mission to the tribes dweUing in the neighbourhood
of Lake Nyasa and the River Shire ; and still, in 1875,
those tribes were untouched. But the eyes of the Mission
still turned to their first love at Nyasa, and after fourteen
years the long-pondered plan began to be carried out.
Bishop Steere, urged by the desire to work towards
the old Mission field, started on his long missionary
journey in August 1875.
This walk to Nyasaland has often been alluded to, and
some account must now be given. The Bishop was at first
accompanied by a priest and two laymen, whom he had,
on account of health, to send back from Lindi, the seaport
town where they were waiting for porters. After a delay
of over a month, the Bishop bravely started with native
porters, commanded by the faithful James Chuma, who
was " the soul of the expedition."
The journey lay through the coast settlements for ten
miles. Then came the Mwera forest, succeeded by the
granite rocks of the Rovuma bed ; and on the other side
127
128 HISTORY OF THE UNIVERSITIES' MISSION
the Yao forest, through which the Bishop intended to
make his way to Mataka's, a Yao chief, whose village
Mwembe lay only seventy miles from Nyasa.
We have the whole account in the Bishop's own words.
The nine days' travelling in the Mwera forest, north of the
Rovuma, was very difficult. They passed many villages
of the Mweras, who are fairly good smiths.
Then came a belt of forest whence the inhabitants had
been driven by the Magwangwara. Into this silent forest
they passed, an awe, bom of a very natural superstition,
silencing the men, and they neither sang nor shouted.
The ant is king of the forest. An Arab tradition says that
Solomon once made a decision between them and the
elephants, appointing a contest in which, though the ele-
phants trod down thousands of ants, thousands more
fastened themselves on the huge beasts and drove them
into the water. And now the ant reigns supreme, while
the elephant turns from his path, not daring to trample
on the lines of marching ants. And no one else, who is
wise, meddles with them either.
For several days after leaving the forest they followed
the course of the Rovuma, which was then fordable, cross-
ing it easily and gathering provisions for the Yao forest
journey. There was war in the land. The Magwangwara
were on the war path, and though the Bishop did not come
across them, he met Gindo, Donde, and other fugitives,
fl3ring, and making war, as they fled, on the countrj^
villages. They also passed some slave and ivory caravans.
After crossing the Luatize in rain, they found them-
selves close to Mataka's village ; and the Bishop writes : —
" This beginning of the rains is the spring of the tropical
LAKE NY ASA
I2g
year ; the trees are coming into fresh leaf, flowers are every-
where showing themselves. Among the brightest at this
time were the gladiolus, scarlet, white, lilac, puce, lemon, and
orange. No one in Yaoland need fear want of flowers about
Christmas. It was past midday when we came to the Yao
encampment .... having made twenty-seven full days'
travelling, the remaining eleven being days and half-days of
rest and provision seeking."
First they came to Nyenje's, Mataka's nephew and
heir. Nyenje had once been made prisoner by his great
enemy, Makanjila, who, luckily not knowing him, sold him
to a slave caravan instead of killing him, and he was taken
to Zanzibar till ransomed by Mataka.
From Nyenje's the Bishop went on to Mataka's,
reaching it early in December.
" We were all refreshed and in good spirits, and started
early for Mataka's own town, with flags flying and a small
gong making its music. . . . We crossed two narrow valleys,
and round the shoulder of a great hill we came upon the
broader one called Mwembe. . . . We blazed away a good deal
of powder, and the town turned out in force to look at us. It
was a new thing to see a genuine town crowd in Africa.
Livingstone reckoned about i,ooo houses in Mwembe, and
it has not since diminished.
Mataka came out of his house and sat upon an earthen
throne in front of it, and the Bishop sat on a lower bench.
He was the second white man who had been seen there,
and he had to display his arm in vindication of the fact,
since the long tramp had bronzed his face.
Much as the Bishop longed to set eyes on Lake Nyasa,
he denied himself what would only have been a Pisgah-
like view, and stayed a whole fortnight at Mataka's to
130 HISTORY OF THE UNIVERSITIES' MISSION
conciliate him. Had he gone a httle further, he might
have seen the Ilala, the first steamboat ever launched
on the Lake, making her trial trip.
Mataka was divided between a real desire to have the
missionaries, and yet not to have them at Mwembe, where
the}'^ would see too much of his slave trading, and he hear
too much against it ; and he suggested Losewa, on the
Lake itself, as a station. Even then he was afraid they
would make friends with his enemy, Makanjila.
Before Christmas they started for the coast again,
travelUng in the route of the slave caravans. They
hurried down, as the wet season was getting advanced,
and the ground in the Yao forest was like a sponge.
As a practical outcome of this journey the Bishop hoped
to plant a station at Mataka's, and one on the Rovuma ;
for it must be borne in mind that this journey was
previous to the planting of Masasi ; but as its chief lasting
outcome was the Nyasa Mission, it has been thought well
to keep it for this chapter.
A year and a half later nine men arrived in Zanzibar
on behalf of Mataka, asking for the missionary promised
by Bishop Steere. He had been much disappointed that
the Masasi Mission had not come on to him. Alas ! that
they had to be sent back empty ! and the poor old chief
died a heathen because there was none to answer his cry,
" Come over and help us ! "
A new road to Nyasa was begun in 1879, from Dar es
Salaam, a seaport with a very commodious harbour, a
little south of Bagamoyo. This led Bishop Steere at the
end of the year to make a six days' excursion into Zara-
moland, the country traversed by the road. His hope was.
to place a Mission station near Kola among the Zaramos.
Lake nyasa 131
The Bishop was struck by the fact that the villages,
which were numerous, kept off the line of the road, as if
shy of so much publicity, and he remembered that very
few English towns or villages lay directly on the old
Roman roads. At Kola, thirty miles from the coast, he
found a good state of cultivation, and plenty of fruit trees.
The people listened willingly, saying, " We are all grown
stupid here, we have no one to teach us better." One
young man ultimately came to Kiungani to be taught,
but for various reasons the Bishop could never plant a
Mission there, nor indeed has the road ever reached
far inland.
But Nyasa was still the goal towards which many
hearts in the Mission were set, and at last Mr. Johnson
was able to leave Masasi and advance to Mwembe, where
a new Mataka reigned. He had an interview with this
chief of the capital of Yaoland, and received permission
to preach as much as he liked, and to assemble the people
regularly on Sundays in the baraza. Mataka killed an
ox and some goats in honour of this occasion.
In the early part of 188 1 Mr. Johnson had to seek help
from the Scotch Mission station at Livingstonia. His
hands were ulcerated, and these good Samaritans nursed
him and sent him away well.
Before Holy Week he had classes of hearers for men
and women, and that week he read daily on the baraza
the events of each day. During the week Makanjila's
son arrived, sent by his father to make peace with his
old enemy Mataka. They sealed it by killing an ox and
dipping their thumbs in the blood.
Makanjila's people are an instance of Bishop Steere's
saying, " that it is a race with Islam which shall have the
132 HISTORY OF THE UNIVERSITIES' MISSION
tribes." The Mohammedans flattered themselves they
had converted Makanjila, and the chief brought a Moham-
medan teacher with him ; but they all visited Mr. Johnson,
and asked for brandy !
Mr. Johnson's letters at this time are quite pathetic
in their longing — not for a white face, but for a fellow
communicant, while letters several months old were a joy
to him.
On Ascension Eve he admitted nine male catechumens,
on their simple declaration that they wished to follow
the Son of God, to keep His commandments, and to
hear God's Word on Sundays when possible. He then
cut out some crosses — " certainly not Greek " — from the
top of an old biscuit tin, and gave one to each to wear on
Sundays.
Mr. Johnson now discovered that Mataka's was a
regular rendezvous for slave caravans from the interior on
their way to the coast, but he could as yet only influence
public opinion. A small church was built, and Mataka
had sent a grandson for education to Zanzibar, when at
the end of August news came up from the coast that
Captain Foote of the Ruby had interfered with the slave
caravans, thus ruining the trade of Mataka's country.
It all came, they thought, from having an Englishman
with them. However, they seemed to listen to reason,
tiU, during a short absence of Mr. Johnson's on the
Lujenda, Mataka was led to countenance the looting of
his house and goods. A friendly message reached the
traveller, advising him not to return, and as soon as he
discovered that all connected with him were safe, he
proceeded to Zanzibar, with no intention of withdrawing,
but rather of making the temporary failure at Mataka's
LAKE NY AS A 133
a reason for going further — only he stipulated for one
companion worker, and the Rev. Charles Janson, then at
Masasi, was assigned to him.
They started off on Bishop Steere's old route and
crossed the Rovuma ; and then, striking west, made
straight for the Lake, and in six weeks had traversed a
great deal of hitherto unknown country.
Charles Janson was one of those spiritually minded men
" Who all around see all things bright
With their own magic smile."
And his last journals show him keenly alive to the beauty
of glowing hill, and wooded vale, and creeper-screened
river ; to the hippopotamus taking his morning bath, and
to all the little incidents of the way, till on February 9
they reached the actual beach of the Nyasa, the desired
goal of the Mission for so many years. They said it
reminded them of the Sea of Galilee.
And then, just as the first missionaries entering that
district from the Zambezi left only their graves by the
Shire, so Charles Janson's hallowed the Lake side. The
rainy season had made their journey a very trying one,
and Janson towards its close had been suffering from
dysentery.
" Our brother fell asleep," wrote Mr. Johnson, " on
Shrove Tuesday at noon. He really made no complaint,
and on Sunday was even equal to celebrating in the morning,
and all day was full of heartfelt sympathy, which I treasured,
not knowing what it really was."
On Monday he was carried to try to reach a more healthy
place ; but, to help his bearers, waded through a stream.
This brought on sudden, sharp pain, heroically borne ; he
134
HISTORY OF THE UNIVERSITIES' MISSION
sank to rest, and Mr. Johnson had the grief of laying in
his grave the companion so long wished for and so much
loved.
" If we had chosen one of our whole number," said Bishop
Steere four months later, " of whom we should have said
that he was fit for the kingdom of heaven, we should have
chosen no one more clearly and undoubtedly than Charles
Janson,"
GRAVE OF REV. CHARLES JANSON AT CHIA, LAKE NYASA
Quietly the men came in and said the Lord's Prayer,
and sewed up the body in matting, and laid him to rest,
piling a cairn of stones over him. Full of faith and
courage, Mr. Johnson," thinking of that grave by the Lake-
side as just a text, from which to preach the Resurrection
to all those poor people about," took to himself the lesson
so many have heard and learned at a Christian funeral,
"Be ye stedfast, unmovable, always abounding in the
LAKE NY AS A 135
work of the Lord " ; and at once he passed on his lonely
way on his Master's business. Fixing his headquarters at
Chitesi's on the Lake — a chief with many people and much
cattle — Mr. Johnson went forth, and for about two years
was almost lost to sight as he wandered through the
length and breadth of the land to which the Mission had
at first been sent.
One expedition he made to the Magwangwara, all
unknowing that their army was at the time destroying
Masasi. He traced the courses of the Rovuma and
Lujenda ; he wandered south until he warmed all hearts
by writing from " Near Magomero," the early home of
the Mission.
Al] this time, he assures us, the question of what station
to occupy, and how the work might be carried on in the
populated but unhealthy lowlands round Nyasa never left
his mind, and at last his plans were matured. Less men
would be required, less time occupied, and less risk to
health incurred, if, instead of settling with any one tribe,
a dhow, or else a small steamer, were procured for the
Mission. This could pass up and down the L,ake, manned
by Mission men and boys, and calling first at one station
then at another.
He hurried home to England, and laid his plans before
the Committee, and finally left England again with a
steamer packed in sections, and accompanied by Captain
Callaghan, William Bellingham, and others.
The task before them was most arduous. They were
to go out round the Cape, up the Zambezi, and up the
Shire. Half-way on the Shire there are the rapids, which
involve a porterage of sixty miles. In that country there
were then no roads, no wheeled vehicles, no beasts of
136 HISTORY OF THE UNIVERSITIES' MISSION
burden. The steamer had to go up in so many thousand
small pieces, packed in 380 cases — not one larger than
could be carried on a man's head, or at best on a pole
between two. Of course the loss of one small piece might
delay the whole enterprise ; while, if all were safely carried
across, they had still to put the steamer together and
launch it, under a tropical sun, in the midst of Central
Africa, with no appliances but what they could carry with
them. It seemed as if everything depended on Johnson,
the one originator of the whole scheme, the only one of the
party who had been in the country before, and the only
one who could speak the Nyasa language. The start
had hardly been made from the mouth of the Zambezi
before Mr. Johnson was stricken down by a violent kind
of ophthalmia, and found totally blind. Instead of lead-
ing his expedition to Nyasa he had to return home, spend
many months in a darkened room, and undergo several
operations ; he lost the sight of one eye altogether, and
only regained a dim sight with the other. Meantime
the expedition went on without him, and thanks mainly
to William Bellingham, a veteran lay-worker in the
Mission, the steamer was successfully put together. But
the hut, in which was the boiler, took fire, and while all
efforts were directed to rescuing an unhappy man and a
boy who were working inside the boiler, much property
was consumed.
The vessel, henceforth to be known as the Charles
Janson, was however launched on the Shire and dedicated
on the following day (Sept. 6, 1885) by Bishop Smythies.
Verily the powers of evil had fought hard for the possession
of this land, but in vain ; and on January 31, the twenty-
fourth anniversary of Mackenzie's death, Mr. Bellingham
ARCHDEACON W. P. JOHNSON'.
REV. CHARLES J ANSON.
WILLIAM BELLINGHAM. ARCHDEACON C. B. EVRE.
THE ' CHARLES^JANSON ' AND SOME OF ITS WORKERS.
LAKE NY AS A
137
wrote from Likoma to say, " We have the good news to
tell you that the Charles Janson arrived safe with all on
board on the 22nd." The motto of the ship might well
have been Gratias Deo qui nobis dedit vidoriam. Thus
was fulfilled the latest plan of Bishop Mackenzie, when,
in his last written words, he asked for "a Universitv
boat."
CHAPTER X
LAST DAYS OF BISHOP STEERE
Death of Bishop Steere — Work of Archdeacon Hodgson — Charles
Alan Smythies, fourth Bishop — David Susi.
EIGHTEEN-EIGHTY-TWO was a year of sorrow.
We have already seen Masasi wrecked by a raid
of the Magwangwara, and the gentle and holy Charles
Janson falling asleep ; but a sorer trial was at hand for the
Mission. He who for nineteen years had been the soul
of the work, and who had ruled it for ten years so wisely
and so truly, was about to be taken from its head.
Early in the year Bishop Steere had fainted in church,
and was evidently out of health when news came of Mrs.
Steere's serious illness, and he sailed for England in
March, bringing with him the revised version of the New
Testament in Swahili.
Arriving in April, he was little more than two months
in England, but the work achieved was great. The
Universities of Oxford, Cambridge, and Durham were
visited, and addresses and sermons given in all directions.
Especially he made a point of going to see the families of
those who worked under him, feeling them truly to be his
children.
This year's anniversary was a very memorable one.
The early celebration at St. Paul's Cathedral and the
13S
LAST DAYS OF BISHOP STEERE 139
choral celebration at St. Andrew's, Wells Street, will
long be remembered as the last at which Bishop Steere
ever assisted in England, He preached at the latter
service, comparing the Mission work to that of our Lord's
during His earthly life : —
" When those dark eyes that could not see the Hand of
God, and walked about in darkness fearing shapes of evil,
now behold the Providence of God, and the angels of God
around to help him, and the path of life clearly marked out
for him, till the gate of Paradise is opened to receive them —
when those blind eyes are open to see all this, it is surely like
some of those old miracles of Christ come again, to be done
before us and by as.
" But how is all this to be done ? It is not done by
wisdom ; it is not done by words ; it is done much more by
living. . . . For although they may say the words of the gospel
are like some old heathen book, yet there is one thing that
no heathen could ever have dreamed of, and that is the life
and character of Jesus Christ. . . . This life of quiet perse-
verance, this going about unacknowledged and unreceived,
is the very thing that has opened and does open the souls of
men to receive the gospel. . . . For conversions are not
wrought by argument, but by the inner questioning of each
individual spirit."
At the afternoon meeting Bishop Steere spoke again,
telling the story of the Universities' Mission in fresh and
simple words, speaking actually with watch in hand, that
he might catch the train to take him the first stage on his
return journey.
He had parted for the last time from his wife, who sur-
vived him only till April 1883, passing away surely to the
reward promised to those who have given up their best
ungrudgingly for the Master's service.
140 HISTORY OF THE UNIVERSITIES' MISSION
Auguries of the Bishop's end not being far off were not
wanting. At this anniversary meeting the Dean of
Westminster, Dr. Bradley, speaking of the African
workers, had quoted the words : " Verily, verily, I say
unto thee, when thou wast young, thou girdedst thyself,
and walkedst whither thou wouldest ; but when thou
shalt be old, another shall gird thee, and carry thee
whither thou wouldest not." And the Bishop himself
had said before what was evidently in his mind now :
" A Missionary priest may well return and take up work
at home, often it will be his duty to do so, but if he accept
the office of a Bishop it should be for life. He may often do
more from his armchair than a new man who does not know
the country ; and if it should be necessary to resign, a Bishop
should be the servant of all, and can therefore be the servant
to his successor. England may be the easiest place in which
to live, but Africa is just as good to die in ; and his death at
his post may do much more than his life. What England
wants, and what Africa wants, are many such deaths. Why
should it be thought a great thing to die in the best of services?"
The Bishop sailed with the Rev. W. H. Penney (the
Secretary), who was going out to visit the Mission,
Mr. Whitty, Miss Bashford, and a sister of Miss D. Y.
Mills. The voyage was long and hot. A delay of several
days at Aden undid all the good of the Bishop's visit to
England, and be landed at Zanzibar none the better.
During his absence the Rev. F. R. Hodgson had re-
mained in charge, with the title of Archdeacon, and the
work had gone forward with spirit. Several boys and
girls had been baptized at Kiungani at Easter ; and the
Church at Mbweni approached completion.
St. Bartholomew's Day had an added brightness in the
LAST DAYS OF BISHOP STEERE
141
presence of the well-beloved Bishop. Seldom is it given
to man to make his life so complete. Two days before,
he had finished the translation of the prophet Isaiah into
Swahili.
The Bishop visited Mbweni the day before, and on the
Festival he went to Kiungani to visit his native children,
marrying two couples and giving the school prizes. After-
wards he walked back to Mkunazini with Miss Josephine
Bartlett, who has given a record of those last daj^s.
Here he visited the workpeople and went to Evensong.
When the mail came in, he busied himself as usual with
letters and packages till the evening of Saturday, the 26th,
when he wished good-night brightly to the household,
saying in answer to one who asked if he were going to
Mbweni in the morning, " Perhafs." Either that night
142 HISTORY OF THE UNIVERSITIES' MISSION
or a few hours earlier he sat down and wrote the following
letter for the Home Committee :
" Gentlemen, — I am sorry to have to tell you that I feel
myself more and more unable to fulfil properly the duties
of my office as Head of the Universities' Mission. I can
reckon upon fair health so long as I stay in Zanzibar, but I
cannot undertake journeys to and upon the mainland, and
without them the Mission cannot be adequately superintended.
I find also that I cannot bear up against the ordinary anxieties
and petty cares which are continually arising, or deal with
them without more of irritation and mental disturbance
than is good, either to the Mission or myself. I feel bound,
therefore, to put in your hands the offer of my resignation.
I should not have hesitated about retiring at once had it not
been that there are still some things in which I think I could
do the Mission good service.
" The first is by completing the translation of the Bible
into Swahili. I think I could do this more quickly and
probably better than anyone else ; and if so, I certainly
ought to do it. Another thing I should like to do is to carry
further the little series of papers on the Mohammedan con-
troversy, which I have already begun. I think, too, that I
might be able to assist my successor in a great many matters,
which come within my own knowledge and power.
" These things make me reluctant to leave Zanzibar for
the present at least. I should gladly have resigned all my
income and offices, and remained as a private individual,
but I am under various money engagements which would
prevent my doing so.
" What I propose is, that I should remain here as an
assistant to whomsoever you should choose as the new
Bishop, on the understanding that I am not to be called upon
to leave Zanzibar, and am to make the completion of the
Bible translation my first work.
** If you think it better I should retain the title of my
LAST DAYS OF BISHOP STEERS 14^
office, I am quite willing to give up half its income to assist
in finding a younger and more active and sympathetic man
to undertake the necessary journeys, and to form a judgment
of the wants and proportionate claims of the various branches
of our work. I beg you to understand that I put myself in
your hands unreservedly, only protesting that I am unable
to do anything like what I see ought to be done, and that the
consciousness of this inability prevents my doing even as
much as with a clearer mind I might ..."
The Bishop also corrected some proof sheets of Isaiah,
directing them to the printer at Kiungani, and then indeed
" The labourer's task was o'er."
In his sleep came the Master's call, so quietly that
after the stroke he had never stirred, when on Sunday
morning, while the congregation waited in church for the
early Celebration, the Bishop's door was found locked,
and the hard breathing determined his friends to break it
open. Quietly he lay there through the day, no remedies
availing, till at 3.30 he breathed his last. Archdeacon
Hodgson commending to God the soul of that beloved
father. But around that peaceful death-bed sad hearts
were praying and weeping sorely ; and after all was over
the children from Kiungani and Mbweni came in groups to
look their last on him who had shown them the w^ay of
life for this world and the next. Cecil Majaliwa especially
said that none could understand them like their father who
was gone.
When the mourners assembled for Evensong that Sun-
day, the sortes liturgicce showed them the grief of Elisha
when his " master was taken from his head."
The next day they buried him " in his own grand
church, behind the high altar, at the foot of the episcopal
144 HISTORY OF THE UNIVERSITIES' MISSION
throne." All orders and ranks in Zanzibar came to that
funeral, and Seyid Barghash sent a representative.
The coffin was carried by English sailors from the London.
With the Swahili words he had translated he was laid to
rest, the choir singing, " Oh, what the joy and the glory
must be ! " But as the coffin was laid down in the chancel
the sobs of the multitude broke forth, drowning even the
organ, and for a while stilling the service.
Well, indeed, may it be said of Edward Steere, Mission-
ary Bishop, as of the architect of that great London
cathedral where the Bishop received his last English
Communion, " Si monumentum requiris, circumspice."
If you seek for his monument, look around at the church
which he built, at the Slave Market transformed by him
into a Christian quarter, so that at the foot of the accursed
whipping-post he sleeps well. Look around at the weep-
ing children whom God had given to the childless man ;
at the devoted band of helpers — priests and deacons,
laymen and lay women. Look around further at the
mainland Churches whose candlesticks had been kindled
by him. Look further still at the millions of Africans in
heathen darkness for whom he prayed so earnestly and
prays still. Listen to the soft Swahili tongue conveying
in his words the old Liturgy and the Word of God ; and
then, if we dare, let us turn away, as if all this were a
sight which had nothing to do with us.
Sympathy poured in, not only from the supporters of
the Mission, but from the English Government, from the
Church Missionary Society, whose workers he had helped
so sympathetically, and from the Bible Society, which
even now was printing for him the entire Swahili New
Testament.
LAST DAYS OF BISHOP STEERE 145
The character of a great man is best read in his acts ;
but his counsels are so valuable to those engaged in
Mission work that a few of them must be given.
A letter of Archdeacon (afterwards Bishop) Maples will
give a good idea of his great chief : —
" Firm will, indomitable resolution, and force of character
were, I could see, all written as plainly as possible about his
mouth and chin, while the merry twinkle of the eye revealed
the fine play of wit and humour. And last, though not least,
the overhanging brows and the broad forehead told unmis-
takably of the keen intellect and mental power he had turned
to such good account in the service of the Mission."
Compare with this picture his saying to a candidate
for Holy Orders : " Let me give you one word of advice.
Never say, ' I can't.' "
The Bishop never despised the humblest work ; and we
find Archdeacon Maples saying : —
" Thus it was that to us who knew him, it seemed as
natural to see him plying a chisel or hammer or a needle, as
to see him celebrating the holy mysteries or preaching to a
native crowd. Like St. Wilfrid, he could show the natives
how to do their own particulat work better than they knew
how to do it themselves, and could help them to improve the
natural resources of their country. Like St. Athanasius,
he was able to turn from one occupation to another as easily
as if each fresh labour to which he gave himself had been his
own especial study."
To quote his own words to a worker wishing for
" promotion " : —
" I should hope well for the future if I had a priest working
amongst the carpenters, and in whatever other workshop
146 HISTORY OF THE UNIVERSITIES' MISSION
there may be, and learning there to sympathize with his fellow-
helpers, and how to speak best to them of the great motive
of his own life. One who lives and works among the natives
is doing a great work by his simple zeal and diligence, and no
one will be likely to make so effective a preacher, or so wise
and discreet a spiritual adviser. I would never have a man
to teach any kind of work as a mere lay occupation. I should
prefer a priest, or at least hope for a candidate for Holy
Orders. A man who would do nothing but preach I should
get rid of as soon as possible. We are here something in St.
Paul's position, and he earned his own living by what people
call secular work. He was all the better preacher for it, and
it would be absurd for us to praise him and not to try and
imitate him."
And no parts of the work were too remote from his
genius for his advice to be sought. Witness these counsels
on the management of boys and girls.
" We have to train all of them into habits of neatness,
promptitude, industry, and general good order — all most
contrary to their natural dispositions, but all indispensable.
We cannot trust to a boy's honour ; he understands that
to be a licence to do what he pleases. We have not, as in
England, the influence of a thousand years of Christianity to
fall back upon.
" There is no difficulty whatever about any boy earning
his own living anywhere ; they can all do that with only too
fatal facilit3^
" As to sending such restless boys to our mainland stations,
I know it is the fashion to represent up-country life as freer
from temptation than town life ; people used just in the same
way to imagine that country villages were better — purer than
towns. We know very well that it is not so in England, and
my experience does not show it to be so here."
"It is perfectly useless to try to discover what all are
LAST DAYS OF BISHOP STEERE 147
agreed to hide. You can do nothing but show that you have
observed, and are angry about it. Do not speak of it again
after the first day. ... At the same time beware of anything
like favouritism, and be very glad to accept anything like a
plausible excuse from anybody'. It is curious how a sense
of injustice, or the pretence of one, lies under all rebellion.
If you allow their wrong-doing to vex you, you give them a
power over you which they will not be slow to use.
" Why should it vex you that they want correction ?
If they were good, you would not be wanted at all ; it is
because they are bad we are here. Do not, therefore, be
surprised if they are naughty. We go on all our lives sinning
and suffering ; it is no wonder if school-girls go on wanting
and getting punishment."
Archdeacon Maples gives a valuable account of the
Bishop's sacramental teaching : —
" The Bishop was of opinion that there was a danger lest
many fervent in adoration at the Holy Eucharist should
incline to the error of directing their worship rather to the
Presence of our Blessed Lord than to His Person ; thus he
insisted strongly that a Presence, as such, ought not to, and
indeed cannot be worshipped.
" He was careful, too, to draw attention to the mode of the
Presence in the Eucharist, noting always its supra-local
character.
" He feared lest some might even be led to adoration of
Res sacramenii, and to substitute it for that adoration of
the Person of our Divine Master in heaven, to which this
mysterious Presence in the sacred elements is intended to
lead us."
Such was some of the Bishop's teaching ; but his own
life is the best lesson of all.
148 HISTORY OF THE UNIVERSITIES' MISSION
" You know," he once said gently and gravely, " it would
be nothing to offer one's life, if it were no sacrifice."
And with heartfelt faith and courage those who had
worked with him carried on the Mission, when their
leader had fallen, encouraged by the accession of several
new workers, among whom was the first fully qualified
doctor on the Mission staff since Dr. Dickinson had laid
down his life on the Shire. Dr. Petrie was the first-fruits
of the newly formed Guild of St. Luke. Another acces-
sion was the Rev. James Chala Salfey. He was a Galla,
taken from a slave dhow, and adopted by Captain
Hastings, R.N. He had been educated in England, and
ordained deacon by the Bishop of Oxford, and now
offered himself for the ministry among his own country-
men— the second native clergyman on the Mission
staff.
Archdeacon Hodgson was requested to remain at the
head of affairs till a new Bishop could come out, and all
the late Bishop had planned was faithfully carried on.
The peal of small bells which had been presented to the
Bishop at his parting meeting, but which he never heard,
were successfully hung in the tower of Christ Church by
Mr. Jones-Bateman, and rung for the first time on St.
Andrew's Day. Mr. Jones-Bateman and Mr. Bradley
also trained a choir of native boys for Christ Church,
quite worthy of an African cathedral.
This sad year did not end without more deaths. The
Rev. H. A. B. Wilson, deacon in charge of Umba, was
called to rest at Pangani, and his body brought to the
island, and buried at Kiungani. We shall hear more of
him in Chapter XIV. Lastly, James Chuma, the first
LAST DAYS OF BISHOP STEERE 149
boy belonging to the Mission, who had served Livingstone
and others so faithfully, died of consumption.
The year ended happily however, for Christmas Day
saw the first Celebration of Holy Communion in St. John's
Church, Mbweni.
The Mission was without a Bishop the greater part
of 1883, but the work went on. Mr. Jones-Bateman put
up the carved screen of the women's gallery in Christ
Church which the Bishop had wished to complete. Fifteen
fresh workers joined the staff this year, including (besides
the new Bishop) the Rev. Duncan Travers, afterwards
Secretary.
On New Year's Day the first number of the new
magazine, Central Africa, appeared. This should be.
remembered as an era in Mission literature, for seldom
has a missionary publication kept up continuously so
high a level of interest, proving that it is possible to have
a mission record at once truthful and brightty written ;
and that as mission work is never dull, neither need its
history be dull.
In September and October the Bishop of Mauritius
came to the aid of the widowed Church, visited the island
on his way to Mombasa, and heJd several confirmations.
But the time of her widowhood was over ; and God
was about to bestow on Central Africa a fitting successor
to those sainted men who had gone before.
Charles Alan Smythies, the beloved Vicar of Roath, in
Llandaff diocese, accepted the bishopric in the autumn of
1883, and was consecrated in St. Paul's Cathedral on St.
Andrew's Day. Like Mackenzie, he was a Cambridge
man (Trinity) . He was consecrated by the Archbishop of
Canterbury (Benson), assisted by the Bishops of London,
150 HISTORY OF THE UNIVERSITIES' MISSION
Carlisle (Harvey Goodwin), Oxford, Llandaff, Bedford,
and Bishop Tozer. Canon King (afterwards Bishop of
Lincoln) preached.
The Bishop sailed in January, and reached Zanzibar
on February 25. With him were several new members,
being the first detachment of a reinforcement of fifteen
who joined the Mission through his influence during that
year. His first act was to enter Christ Church, where a
Te Deum was sung with such joy as only those know who
have been orphaned for so long a time.
A very interesting catechumen had been received on
New Year's Day in Zanzibar. Abdallah Susi had been
a freed man of about thirty, from a tribe on the Zambezi,
when he was first engaged by Livingstone, and proved
a willing, quiet, faithful follower for twelve years. It
was he and Chuma who not only brought Livingstone's
body to England, but (more wonderful for an African)
took such good care of his journals, maps, and
observations. Susi — after his visit to England — settled in
Zanzibar, and was Bishop Steere's right-hand man on
his journeys. Ever thinking of Christianity, he was
never able to bow his neck to the cross till more than
twenty years after he had first heard of it. He then
became a catechumen at about the age of fifty-three,
and on August 23, 1886, was baptized, taking the name
of his great leader, David. He was a great help to Bishop
Smythies till, 4^ years later, creeping paralysis came on.
He received his last Communion, and sank on the 5th
of May 1891. The large number of people, headed by the
Consul, at his funeral showed the respect he had won. His
thirty years of steady, consistent loyalty and well-doing
were a record for which an EngHshman might be thankful.
LAST DAYS OF BISHOP STEERE
151
CHRIST CHURCH, ZANZIBAR
Bishoi> Steere's Grave in front of Bishoj>'s Throne
CHAPTER XI
THE MISSION ON THE LAKE
First Settlement at Likoma — Journeys of Bishop Smythles — Arch-
deacon Maples at Nyasa — W. P. Johnson's Lakeside Work —
Fire at Likoma — Second Diocese — Wilfrid Bird Hornby, First
Bishop of Nyasaland, comes and goes.
THE launching of the Charles Janson and her entrance
on the waters of Nyasa Lake have already been
mentioned ; but as yet no spot was chosen to act as head-
quarters.
The broad and beautiful waters of Nyasa are gemmed
by only two islands worthy of the name — Likoma and
Chizumulu, which lie side by side just half-way between
the north and south ends of Nyasa. The larger of these,
Likoma, is 4|- miles long by 2^ broad, with a population
in 1885 of about 2,600. This island, whose name means
" beautiful," or more probably " desirable," on account
probably of its safety, lies about five miles from the lake's
eastern shore. Chizumulu being about twelve miles
further west. Likoma seems to be a very persistent bit
of the earth's surface, which, when the crust forming the
Nyasa basin subsided, simply stood firm and never went
under. It was discovered in 1877 by Elton (who, by
mistake, recorded its name as Dikoma), having been
missed by Livingstone, who seems to have got the other
island in a line between him and Likoma.
152
THE MISSION ON THE LAKE
153
The island is somewhat barren ; a few sheep and cattle
do well among the scrub and bushes; monkeys, coneys,
wild cats, snakes, and crocodiles are to be found there ;
also the fish eagle, hornbill, kingfisher, dove, and smaller
birds. The cormorant builds its nest on the baobab tree,
colonies nesting on one tree till it sometimes drops
beneath the strain.
The inhabitants of Likoma, who are mainly Nyasas, are
an industrious race, constantly occupied in fishing and net-
making.
It was this island that Bishop Smythies and the Rev.
G. H. Swinny now selected for the Mission headquarters.
The Bishop had left Zanzibar with Mr. Swinny, his wife
and child, and had gone up in June by the old Zambezi
route, visiting Bishop Mackenzie's grave, taking several
weeks to reach Matope, where the Charles Janson was
being put together. They went on to the lake, as far as
Chitesi's, where Mr. Johnson had been stationed, and after
surveying Likoma, decided on it for the Mission. This was
on St. Bartholomew's Day — one of good omen for the
new Mission.
This was the first episcopal visit to Nyasa itself 1, and
this settlement at Likoma, destined ten years later to
become an episcopal see, was the first realization in that
district of Bishop Gray's memorable words at the great
Zambezi meeting in Cape Town at Mackenzie's consecra-
tion, when he spoke of this effort as a first link in the
^ To save expense the Bishop undertook a six weeks' walk back to
the coast, and thus incidentally discovered the marshy lake from
which the Lujendsi rises to gain its shorter, but better-known sister,
;the Rovuma.
154 HISTORY OF THE UNIVERSITIES' MISSION
chain of Missions which should one day stretch from Cape
Town to Cairo.
One such link was the Zululand bishopric, founded by
Miss Mackenzie ; and when the chain is complete, one of
its strongest links will be found to have been originally
forged at Likoma.
The Mission was now at the end of the year left in
charge of the Rev. G. H. Swinny, with a deacon, the Rev.
L. H. Frere, Wm. Bellingham, George Sherriff, and the
crew of the Charles Janson.
Mr. Swinny had been a great acquisition. He was son
to the Principal of Cuddesdon, a bright, merry young
Oxonian, full of reverence and humility. He had such
a training as falls to the lot of few men. First in a " holy
household," but the " home delights so keen and pure "
did not beguile his heart, and when " a sterner sound "
summoned him he was not found wanting. After a
curacy at Clewer, and a short time at Cowley, he sailed
for the Cape, where he took charge of Newlands, a few
miles from Cape Town. But his face was set towards
Central Africa, and as a step, he went up to Zululand in
1882, and took charge of Kwamagwaza. It was here that
he felt called to minister among the Magwangwara, whose
language was still Zulu, so that he would be understood.
Meantime he had married Miss McKenzie, the Bishop of
Zululand' s sister, and together they devoted their hearts
to this work. Thus it will be seen that the work at Likoma
was to them only a preparation for carrying the kingdom
of Christ to that wildest of all races in the Nyasa district.
A sorrow fell on them at Likoma, in the middle of Lent,
in the death of Mary Swinny, their infant child ; and thus
a baby's resting-place was the first Christian grave at
THE MISSION ON THE LAKE I55
Likoma. In May the parents went on a mission tour up
the lake to Mbampa Bay, whence they walked to Amakita's,
reaching it May 22, the very day on which the Bishop left
Zanzibar to pay his second visit to Nyasa, visiting the
Magwangwara on the way. Mr. and Mrs. Swinny were
now three days' journey from the Magwangwara head-
quarters. But they had to return to Likoma, and it
was two months later when Bishop Smythies reached
Sonjela's, whom he mistook for the paramount chief.
The Rev. W. P. Johnson, in his unfailing energy,
utilized his time of convalescence in helping his brother,
who was assistant curate of Aberdare, and, before he was
really well, insisted upon returning to Africa. Once more
he was turned back on the very threshold of his work,
further medical treatment was necessary, and for that he
went back to the Cape ; but returning thence in November,
he accomplished the feat, then unexampled probably in
the annals of Central Africa, of working in Nyasaland for
ten years without a single break. Meanwhile the Bishop
took Mr. Maples from Newala to supply his place. Mr.
Maples went straight to the lake, while the Bishop turned
aside to the Magwangwara. As he neared them, evidence
of their terrible and savage wars was found in the number
and audacity of wild beasts. So many bodies of the slain
are thrown by these savages into the bush, that lions and
hyenas have acquired a taste for human flesh. They also
found the elephant, buffalo, and eland in their path.
Arrived at Sonjela's, the Bishop presented two
loads of handkerchiefs, and the chief received them grate-
fully, saying he had been afraid no more Europeans would
come, as he might have said things which displeased
them.
156 HISTORY OF THE UNIVERSITIES'^ MISSION
" As he is so often drunk, this is possible," writes the Bishop.
" He got in a passion and scolded the people who crowded
the door to see us. The Zulu 1 click came out strongly at
the end of each sentence. . . . The houses in the village
were very well built and spacious, coming very low down
all round. ... In the afternoon I went to see the soarce of
the Rovuma. . . . The source was a marshy basin full of
long grass, surrounded by mountains, from which hidden
streams no doubt ran into it. . . . The small basin and narrow
valle)', with its rapid little stream, were a great contrast to
the great marsh of Chiuta, from which the broad waters of
the Lujenda rise, which I saw last year. I little expected
two years ago that . . . the ordinary course of my work
would lead me to the very sources of these two large rivers."
After spending a week with the Magwangwara, the
Bishop started for Nyasa, having obtained a promise
that the Masasi district should not be raided in future.
He had discovered that Mhaluli, and not Sonjela, was
paramount, but could not reach him.
Arriving at Likoma, the Bishop found the Mission
Church and houses on the slope of the hill, a " palace "
of grass and bamboo having been specially run up for him.
Twenty-five boys were already boarders at the Mission
school, under native teachers trained at Kiungani.
After visiting Charles Janson's grave at Maendenda,
the Bishop passed on to Makanjila's, where he was much
struck with the size of the town — in which Mohammedan,
though not Christian, teachers had been at work — and
with the dignity of the chief, who only asked for a teacher
' This is a peculiar sound made between the tongue and cheek, and,
in common with two or three other clicks made in the roof of the mouth
and in the throat, is neither Zulu nor Kafir, but borrowed by them
from Hottentot dialects.
THE MISSION ON THE LAKE I57
and a little paint for his dhows. The latter could be
supplied, but, as yet, not the former.
The Bishop was in good heart, for he hoped Mr. and
Mrs. Swinny were about to push on to the Magwangwara,
leaving the Lake-side stations to Mr. Maples, who was
now appointed Archdeacon of Nyasa.
The Charles Janson was in full work. Her weekly
trip was to Chitesi's on Sundays (sometimes on Mondays).
Then, returning to Likoma, she ran down the east coast,
visiting the Nyasa towns for sixty miles, and returning on
Thursdays. On Fridays and Saturdays she either took
short trips or remained at anchor. Once a month she
ran across to Bandawe (the kindly Scotch station) for
letters, and once in three months to Matope, on the Shire,
for stores.
Her captain now was George Sherriff, a middle-aged
Brixham trawler, who came out in the spring with Mr.
Johnson to take Captain Callaghan's place. So devout
was he that when first asked to carry the processional
cross in his home parish Church, he knelt down and gave
thanks that he was allowed to do something for the Church ;
and he who had been faithful in that which was least, was
called to be faithful in a greater matter.
In the November of 1886, to the great advance-
ment of the work, the Rev. W. P. Johnson was once more
able to resume work on the Lake. About the same time
Mr. Swinny returned from a visit to the Magwangwara,
having obtained permission to settle in their country,
which he and his wife hoped to do in the following May.
But that time was never to come for him. They were at
Chingomanje's when he fell ill of fever, and though taken
across to Bandawe and nursed by his wife and the good
158 HISTORY OF THE UNIVERSITIES^ MISSION
Scotch missionaries, George Hervey Swinny's pure soul
passed away calmly on Sexagesima Sunday. Just before
his death, looking straight up with wide-open eyes, he
said, " There is the Land we have so long desired ; all our
loved ones are there." He was laid in the burying-ground
at Bandawe, the first of the Mission to rest on the western
shore of the Lake.
The time of the Magwangwara was not fully come, and
a Mission has never been planted there.
Mrs. Swinny bravely stayed at her post at Likoma till
Easter, 1888, taking charge of the little girls, and then
sailed for England, dying on the voyage. In two years
the whole family had laid down their lives for Africa.
In 1887 the Bishop again visited Nyasa, taking
with him Joseph Williams, a lay worker, whose
help the mission retained for many years. On the
way they visited Mataka, who had now moved from
Mwembe to a hill called Mwera, a day's journey further
west. Crossing a range of mountains with flowers growing
on the very summits (among which was a blue larkspur,
exactly like our garden flower), the Bishop came to
Unangu, where he held Sunday services, and was well
received by the chief's daughter and her women. Thence
he went on to Chingomanje's, meeting a caravan laden
with ivory ; but as he approached the village there was
silence. At first, seeing no houses, the Bishop thought
the stockade was made high enough to hide them ; but
the village proved to have been burnt up as a punishment
to the chief for helping his ally Jumbe, at Kota Kota,
to kill Kazembe, a chief related to Mataka. Mataka
had therefore ordered this revenge. Here the Charles
Janson and Mr. Johnson met the Bishop and took
THE MISSION ON THE LAKE 159
him to Likoma, where he found all in order and
remained six weeks, travelling about with Mr. Johnson,
who rejoiced that his Bishop saw the people in their
normal state of inattentiveness to their message, behaving
no better than usual, and yet blessed the work and bade
them take heart and extend it.
If those at work saw keenly the shortcomings of their
influence, others from outside felt that the Spirit of God
was in them of a truth ; and in this year a young ex-guards-
man, Mr. R. Crawshay, who had come to Nyasa elephant
hunting, was so struck with the Mission that he returned
to Africa and for a time worked with the Nyasa party.
On his homeward path the Bishop skirted the Ma-
gwangwara, and even entered some of their villages, in
one of which the head man hid himself, lest he should die
within a year from the ill-luck of looking upon a white
face. But elsewhere the fear and dread of the Magwa-
ngwara dominated the lives of the poor people. Every-
where refuges were prepared on the hill tops to fly to. In
some parts they grew the scantiest crops lest they should
attract these savages ; in others they were compelled to
sow and raise good crops that they might pay a good
tribute. How long would this reign of terror last ?
At the Rovuma the Bishop came across the only
Masasi Christian woman who had not been ransomed
since the raid. He failed, however, to get her.
Several years of quiet, steady work followed, Mr. John-
son making trips in the Charles Janson, Archdeacon
Maples working on the island, and making short journeys.
After Mrs. Swinny went he carried on the Girls' School
himself, with apologies to them for intermitting their
needlework studies. In September 1888 there were six
l6o HISTORY OF THE UNIVERSITIES' MISSION
adult male and twenty-eight female catechumens, and
nine of the boys were baptized.
During a temporary disablement of the Charles Janson,
when she was stranded in the Shire for six months, Mr.
Johnson started schools at Msala, near Mat ope, using
native teachers. Three of Mr. Waller's boys, whom
he had taken in 1863 to Cape Town, and who had been
baptized and confiimed in Archdeacon Lightfoot's Mission,
came on board the Charles Janson to see Mr. Johnson.
They were now in the service of the African Lakes
Company, and had kept up their Christian teaching,
remembering the canticles by heart. So the bread cast
in such faith and love on the waters by Mr. Waller had
not been lost.
In November this year some ladies came to Likoma —
Miss M. E. Woodward and Miss McLaughlin — travelling
part of the way in a boat, and stopping to inspect Mr.
Johnson's newschool at Matope and to distribute the prizes.
To the great relief of the Archdeacon, they freed him
from the care of the little girls and their needlework.
The political troubles of 1888 had threatened to involve
the Mission. The Portuguese insulted the British flag. ^
The Acting-Consul, Mr. Buchanan, and Mr. Johnson went
to visit and reassure Makanjila, telling him that the
dispute need not affect friendly relations with the natives.
The Arabs, however, persuaded him to seize the EngUsh-
men ; Mr. Johnson's cassock was torn from him piecemeal,
and an effort made to put him in fetters, which, however,
1 It is pleasant to note the friendly relations existing in 1908, when
a large number of Christian natives, including two clergy, were invited
by Capt. Campos, the commandant., to share in the rejoicings on the
King of Portugal's birthday.
THE MISSION ON THE LAKE i6l
proved a bad fit. The Mission steamer had to draw off,
leaving them prisoners. A messenger arrived from
Mataka to tell them that only by misfortunes can we
learn experience, which did not comfort them much.
Then Captain Sherriff and the Charles Janson came back,
and, finding that Makanjila made a grievance of a flag
having been unfurled in his territory, a ransom of two drums
of paint and one of oil and some calico was sent ashore,
and the vice-consul released. Makanjila said that if one
more drum and one bit more calico were given they would
throw Mr. Johnson into the bargain, and thus they were
freed. The chief also liked one of the Mission boats and
requisitioned it, but a friendly gale blew the boat back to
its owners.
A time of trouble is, however, often a time of grace,
and in 1889 Mr. Johnson could write : —
" The Church is becoming visible in the land, and is
weaving a thousand links around our hearts, I cannot
explain all the hopes I fee] in the baptisms and cjnfirmations
the Bishop has just effected." .
This from a man who uniformly " forgets the things that
are behind," and presses forward, scarcely noticing success,
speaks volumes.
A new station was opened this year in the sister island
of Chizumulu, under Joseph Williams and two native
teachers ; and Holy Communion was celebrated for the
first time on June 6. Thus on the octave of the Ascension
another jewel was set in the diadem of our ascended Lord,
and His kingdom was planted in another of the isles which
had waited for Him,
The Bishop's visit alluded to above was his fourth.
l62 HISTORY OF THE UNIVERSITIES' MISSION
He arrived in July, and found at Nyasa a field " white
already to harvest." On one day he baptized forty of
Archdeacon Maples' flock at Likoma, half of whom were
the first women baptized here. Several other groups of
Mr. Johnson's, dotted along the edge of the lake, were an
encouragement to him, as we have heard. Most of the
adults were confirmed, resulting in some sixty or seventy
communicants in the island. Still better was it that the six
boys baptized two years before were all stedfast — three at
school, one actually become a schoolmaster, one a carpenter,
and another an engineer. A dispensary and a printing
press were also started, and a larger stone church begun.
The next year the Rev. L. H. Frere and Captain
Sherriff, who had been home for a rest, sailed for Nyasa,
vid Cape Town. There they held a meeting, presided over
by the Speaker, Sir David Tennant, with the Metropolitan
and Archdeacon Lightfoot present. To this meeting came
Anne Daoma, once saved from death by Bishop Mackenzie,
now one of the head teachers in Miss Arthur's Mission School
in connection with St. George's Orphanage. She now
offered a sovereign for the work among her own people.
The work was being pushed forward rapidly. Three
new stations were formed under native teachers ; yet Mr.
Johnson still wrote warnings against roseate views of the
Mission.
" Are the people on the Lake all agog to see me or any
of us ? They are by supposition heathen — that is, more
engrossed in their gardens, hippo-chasing, war scares, dancings,
etc., than villagers at home."
And he draws a sad picture of the lives of these poor
natives : —
THE MISSION ON THE LAKE 163
" There broods oppression on a petty scale, with tragic
burnings and poisonings, fear of lions or sudden night attacks,
and murders of a mother or near relative, who has been half
the little world of life — things that leave the child an old
man in heart, cut off from comfortable security."
In May, this year, Archdeacon Maples returned to
England for a visit. Here he aroused much interest in
the winter of 1890-91, and returned to Nyasa again by the
Rovuma route, reaching it in October.
Perhaps an extract from Canon Scott-Holland's
speech at the anniversary in 1891 will best show the
extreme simplicity of the working of the Lake stations in
these days of primitive Christianity. Mentioning a letter
just received from a missionary at Likoma who was
enthusiastic about his offertories, he says : —
" Referring to a certain offertory of February 15, he
writes, ' There was collected an offertory of salt, fowls, and
fish-hooks, to the extent of is. 6d.' But on the following
Sunday the record was beaten : ' Flour, beans, and salt
collected, to the value of half-a-crown.' A delicious picture
comes up before us. But in picturing it, it is not wrong to
remember those great kings who knelt to offer gold and
frankincense and myrrh, and to believe that these offerings
of Africa are just as valuable in the eyes of God as those rich
gifts of the kings. He tells us of boys whom he dares not ask
to fast, for they live a prolonged fast all the year round, and
so he allows them beans in their porridge on fast days ; and
those very boys in thankfulness are carrying stones with
their own hands to build their Church."
Truly, as was said in that same speech, " history is
beginning for Africa." Yes, history is beginning, and the
harvest is ripening round Lake Nyasa, but the fullest ears
164 HISTORY OF THE UNIVERSITIES' MISSION
are taken first ; and in this year one of those apparently
most needed here was taken. George Sherriff, the brave,
simple skipper of the Charles Janson, had fetched the
Bishop, who was ill at Chitesi's, to Likoma. Two days
later he ran across with Mr. Frere and Mr. Alley, who were
ill, to the Scotch station to see a doctor. Owing partly to
the upsetting of a boat, Captain Sherriff caught cold, but
worked on another week, communicating at Likoma on
Sunday, August 9. All day he felt unwell, but he would
work, lying down at times in his berth. Next day he
wished to take Mr. Johnson across to celebrate at
Songolo's station. Early in the morning, though too ill
to move, he said " Try " ; and that was nearly his last
word. The vessel went across, but in the evening they
brought him back to Likoma, where he was nursed by
Miss Fountaine. The symptoms were hke sunstroke ;
nothing seemed to do him any good, and he passed away
on Wednesday morning. One who knew him well in
England wrote : —
" The letters received from Nyasa speak of his being a
great loss, and one of the very best workers, and Mr. Johnson
writes : ' Don't think it hard that he worked to the last —
he would. He loved for us to go early to celebrate.' The
Bishop himself was at Likoma when George died. He blessed
the grave. The crew bore him to the Church and grave, and
there his body rests beside the Lake he loved so well — the
body of a true Brixham trawler, who knew how to use his
skill, which was great, so very humbly, for our Lord's sake."
This was the first grave in Likoma cemetery since
little Mary Swinny's, five years before.
The Bishop was ill during most of his fifth visit, but
THE MISSION ON THE LAKE 165
he confirmed fifty-five candidates. Mr. Johnson could
write cheerfully concerning the slave trade : —
" We have got a hearing. We are known to the Yaos.
. . . They have in times past been overbearing and
insolent, but we have their confidence."
This illness of the Bishop, and his certainty that he
could undertake no more expeditions to Nyasa, even with
his special powers of travelling, were among the main
reasons for asking for a division of labour, by placing a
Bishop in Nyasaland. Another reason was the growing
importance of the country to Englishmen, and of the
Mission to the whole Lake district, coupled with the re-
opening of the Zambezi route, which made the overland
journey from Lindi little used.
At Easter the Christians from the Lake stations, with
their teachers, hastened to keep the feast at Likoma. All
the Christians and catechumens observed Good Friday
in silence till the Three Hours were ended. At seven
on Easter morning io8 persons communicated ; and then
came the " usual preaching at the tree " for hearers from
the island villages. Mattins followed, with the baptism
of twenty adults and eight children. " Very affecting,"
says the Archdeacon, "to us priests who know what
depths of sin our candidates have often come out of."
A census taken this Easter gives altogether g6i adherents
of all sorts, with fourteen European workers in the
district.
On the nineteenth Sunday after Trinity a misfortune
befell Likoma. The station was well-nigh burnt to
the ground. A carrion crow picked up a piece of
native porridge after a feast ; there was a live ember
l66 HISTORY OF THE UNIVERSITIES' MISSION
sticking to it ; this it stored in the thatched roof of the
dining-room early in the afternoon. It was soon in
flames, which quickly spread to the church, library,
dispensary, and most of the living-houses. All these
were separate buildings, yet the flames were carried from
one to the other, and all were burnt ; the most heart-
rending loss being the library of 1,400 books. " But it is
thankworthy to note the way in which those faithful
men took it. Archdeacon Maples, Mr. Johnson, Mr.
Atlay, and Mr. Joseph Wilhams, with the ladies and
converts, gathered for Evensong in the new school-
room, and sang a Te Deum for what had been spared
them ! Well might the Archdeacon write : " First,
what we didn't lose — no human lives and no tempers."
His letter announcing it was not merely cheerful, but
merry — that of one who sat hghtly to the things of this
world, only sad when he says a far worse misfortune had
come to them six weeks before, when four of their boys
had come back drunk after their outing.
On November 5 a second fire occurred, burning up
the Girls' School and seven other houses, so that the
ladies had to be sent away — Miss Turner to England,
Miss Fountaine to Bandawe, Miss McLaughlin to Zanzibar,
Miss Woodward being already in England.
They set to work at once to rebuild. They said
they had long been ashamed of the church, and now
would build a better one. Surely never was misfortune
met in a more saintly spirit. In the words of the Christian
Year for that nineteenth Sunday after Trinity : —
" Yet knew he not what angel came
To make the rushing fire-flood seem
Like summer breeze by woodland stream."
THE MISSION ON THE LAKE 167
But the year 1892 closed with an event of great
importance for Nyasaland, which must have comforted
the hearts of the waiting missionaries.
It had been decided by the Bishop and the Home
Committee, in consultation with the Archbishop of
Canterbury, that Nyasaland should have its own bishopric,
and the sum of £9,000 having been raised, supplemented
by grants of £1,000 each from S.P.G. and S.P.C.K., a
bishop was appointed at once.
The priest chosen was the Rev. Wilfrid Bird Hornby,
Vicar of St. Columba's, Sunderland. He was a Brasenose
man, who had rowed in his College Eight, and had been
one of the founders of the Oxford Mission to Calcutta,
where he spent six years. He seemed the very man for
the task — one who could rough it and put life into his
work. He had in seven years transformed a few poor
people in a room over a pawnbroker's shop into a devout
congregation worshipping in a beautiful church dedicated
to the saint of lona ; and he now went forth, full of hope
that, like St. Columba, he might, from his African islet,
gather in the African races to the obedience of Christ.
Bishop Hornby was consecrated on St. Thomas's
Day in St. Paul's Cathedral, with the title of Bishop of
Nyasaland, Bishop Smythies adopting that of Bishop
of Zanzibar and Missionary Bishop in East Africa.
The new Bishop went out by way of Zanzibar, and
then by the Zambezi route, visiting Mackenzie's grave,
which was rather overgrown, but the cross still standing.
What a contrast between 1862 and 1892 ! Then the
badly managed canoes were the only means of progress ;
now steamers were plying regularly on the Zambezi and
Shir6, and from them to the lake ; while at Ruo, where
l68 HISTORY OF THE UNIVERSITIES' MISSION
that river runs into the Shire, where Mackenzie wrote
his last letter to go down whenever Livingstone should
arrive, there now stood a post office, that evident mark
of European civilization, stamping its letters with its
own postmark.
The Bishop had taken out with him several new
workers, among whom were the Rev. James Wimbush
and Mr. Herbert M. Pearson.
Directly on arriving at the lake the Bishop held some
confirmations, in June 1893, and was much struck with
the beauty of Likoma and the good work going on there.
A new venture was made on St. Matthew's Day —
the opening of a Mission Station, at last, in the heart of
the Yao tribe at Unangu. With the lesson of the saint
who rose up from his seat by the waters of the Galilean
lake sounding in their ears, a little party, consisting of
the Archdeacon, the Rev. Dr. Hine, William Cowey,
four boys and thirty-one porters, started off from their
lake, which had reminded Charles Janson of Galilee,
and took a fifty-mile walk, reaching " a great, solitary,
double-peaked, or rather, double-domed mountain, tower-
ing above all the other hills which crowd the view to the
horizon." This is the site of a really large Yao town of
thousands of houses. The chief, Kalanje, gave them
leave to settle there, provided they did not spy on his
slave trade. He was assured that they came for religious
purposes only. After a week the Archdeacon left Dr.
Hine and Mr. Cowey in their new home and returned to
Nyasa, with his heart warmed once more towards the
Yao people.
Bishop Smythies was enthusiastic when he heard of
the new station, and offered at once to lend, for two
^
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THE MISSION ON THE LAKE 169
years, to Unangii, Yohana Abdallah, a chief's son, one
of his best native teachers, whom he hoped to ordain
shortly. He has worked there ever since, but Cowey,
another of Bishop Hornby's old flock, who first assisted
Dr. Hine, fell ill and died as he reached the coast, and
was buried at Quihmane.
More unfortunate still was it that, after a visit to
Unangu, the Bishop was obliged to be invalided home,
and so seriously did the medical men think of his
chances of health in Nyasaland, that he had to resign
his diocese in 1894, after about eight months' work
at the lake.
The disappointment to him and to the whole Mission
can hardly be gauged. This second attempt to plant
the Episcopate in Nyasaland had been even of shorter
duration than the first. Well may it be said that,
whereas those who work against God must use impatience
as a weapon and do well to hurry, those who work with
Him must be content to use patience. He Who has
waited willingly 1,900 years to work His plans in Africa,
may well call on us to tarry His leisure, and to "account
that the long-suffering of our Lord is salvation."
CHAPTER XII
CHRISTIAN VILLAGES ON THE ROVUMA
Work on the Rovuma — Bishop Smythies blesses the Villages — Chief
Matola a Catechumen — Barnaba Nakaam, a Christian Chief —
Native Clergy — Story of Charles Sulimani.
TT will be remembered that in the history of Masasi,
the sub-station of Newala was often mentioned.
A mission is founded, now in this way, now in that, —
perhaps least frequently, but most happily, under the
influence of the chief or ruler. If " not many mighty,
not many noble " are called, yet here and there we find
a Clovis or an Ethelbert to go before his people in
Christianity, as in war.
So it was that the Yao chief, Matola, showed himself
friendly to the Mission, and eighteen months after the
first settlement at Masasi, he eagerly received the Rev.
H. H. Clarke as a missionary to the Yaos. For six
months, in the temporary church, the Yaos listened to
the words of life, interpreted by a Kiungani boy. Sunday
began to be observed, and the people were obedient to
Christian teaching. It has been told how Mr. Clarke
had to be withdrawn to Masasi, Matola, in touching
words, begging him to return as soon as possible.
Next, Bishop Steere received a letter from Abdallah
Pesa, the Mohammedan chief of a village between Lindi
170
CHRISTIAN VILLAGES ON THE ROVUMA 171
and Masasi, asking him " after compliments," to let his
" English children " always visit him on the way to
Masasi.
" I should be rejoiced very much if you were able to send
me an English teacher, to live with me, to teach my people,
and the people of the neighbouring towns. If he comes, I
will build him a house."
By the August of the following year we find prepara-
tions being made for a layman to go to this village,
taking Charlie Ndegele, a Kiungani lad, of the Mwera
tribe, who had married Cornelia, one of Miss Thackeray's
girls. She was to teach the girls, being the second
female native teacher of this Mission on the mainland.
By November the station was occupied.
About this time Newala was held again by the Rev.
C. Janson and the Rev. A. C. Goldfinch. The former
was rather disappointed in Matola. He suspected him
of mixed motives in his desire for a mission, and of making
as much as possible out of his building contract. This
was not unlikely in one not yet even a catechumen.
Newala proved a good centre for influencing the Makuas
and Makonde. Edwin Ramathani, who had come as
interpreter from Kiungani, waxed shy when Mr. Janson
began to preach, and could not translate, so Matola acted
as interpreter himself, doing it very well ; and was so
much pleased with himself that next time Edwin began
to interpret he watched him closely, till he could exclaim
triumphantly, " You have left something out ! " After
which the chief was allowed to interpret.
The history of these Rovuma Missions was, till the
fateful year of 1882, an essentially quiet and unobtrusive
172 HISTORY OF THE UNIVERSITIES' MISSION
one. There was little of the romance attaching to
Masasi — but " the trivial round, the common task,"
are chronicled again and again — a most satisfactory
state of things for the Mission, if uninteresting to the
student of history. Fleury, it is said, dreaded nothing
so much as a " historical administration."
So for the next two or three years work went on
very quietly at Mtua, a district of about ten miles
around Abdallah Pesa's, where the Mission house stood.
Occasionally it was found possible to collect a few Arabs
and Swahilis at Lindi, the seaport thirty-five miles
from his station, to talk on religion. " I am often able
to say a few words for our Lord and Master." So blest
were these " few words " that the Rev. H. H. Clarke was
sent to Lindi, and thus the chain of stations from the
coast to the lake began to take shape.
The next year — the year of the fatal raid on Masasi —
much work was going on in the whole district. The Rev.
C. Maples could record many villages which had renounced
Islam, the outward and visible sign being their keeping
Sunday holy, instead of Friday. A native reader,
Charles Sulimani, travelled round these villages, holding
classes.
Better still, from Newala, Matola, after great search-
ings of heart, came to Masasi to declare himself willing
to be a catechumen. Much had to be given up before
this could take place ; and not in one year nor in two
could affairs be arranged. Polygamy stands always in
the way for a chief : he must, before he can be baptized,
put away all his wives save one, and must make a proper
settlement for the others and their children, treating
them only as sisters. Many tribal customs connected
CHRISTIAN VILLAGES ON THE ROVUMA 173
with heathendom and witchcraft must be given up — if
possible without ahenating his people. But from this
time Matola set his face towards Christianity, even
suggesting surrendering his chieftainship and coming to
Hve near Masasi. But four months later came the raid,
and Newala was the city of refuge for the released
slaves.
For when all around him were flying to the impene-
trable Makonde thickets, where alone they felt safe from
the Magwangwara, this true friend, Matola, said, " If
any escape from Masasi, they will come to me, and I
must be here to help them." Thus, when Mr. Maples
and his party staggered in, starving and ill, he was there
to tend and feed them.
The next year, after anxious consultation with Matola,
it was decided to move the colony in a body from Masasi
to Newala, or rather to Chilonda, a spur of the Makonde
plateau, close to it, and close to a good place of refuge in
case of danger. Thus the raiding of Masasi brought
about the great wish of Matola for resident missionaries.
The native colonists set to work to build church and
schools and to clear ground ; and being paid with beads,
brass wire and cahco, could buy food, which was plenti-
ful, while time was allowed them to build their new
houses, and to plant maize and pumpkins. The church
was built entirely of bamboos, poles, and thatch, costing
£20, and calculated to last seven or eight years. Matola
took a deep interest in all, coming over on Sundays to
hear and to ask counsel on stopping witchcraft. Sup-
ported by Mr. Maples, he made up his mind to try first
to cure his people of sorcery, and if he failed, to abdicate
in favour of a distant cousin, and to become a Christian^-
174 HISTORY OF THE UNIVERSITIES' MISSION
a resolution which his Christian friends must have felt to
be thankworthy.
In 1884 the Mission had the great happiness of a
visit from Bishop Smythies, who remained in the district
two and a half months, making himself familiar with the
work. At Newala, where the Bishop arrived on July
28, a conference debated whether to stay there or to
migrate to the Makonde plateau, and it was decided to
stay for another year.
Then the Bishop visited poor raided Masasi, where
he preached on the tenth Sunday after Trinity ; for
Christianity was kept up there among a few natives by
Charles Sulimani,i with occasional visits from the clergy.
Looking on the ruined station, how must the Sunday
Gospel have come home to the Bishop. Did he remember
One who wept over the Holy City, saying, " 7/ thou hadst
known ? " Did he remember how shortly before the
destruction of Masasi, Mr. Maples wrote that the hearts
of their hearers were cold and dead, and that they were
too prosperous, adding, " In all time of our wealth, good
Lord deliver us ? " Now their enemies had indeed come
upon them, and their teachers were removed. The Yaos
came to hear the Bishop, but not the Makuas, who still
said openly, " The Makuas don't know God, and they
don't want to know Him." When the Makua chiefs,
however, asked for the Mission back, he told them they
had lost their opportunity, but that he would try to send
a teacher.
Returning to Newala he held a confirmation and a
1 For a sketch of Charles Sulimani see Journals and Pap$rs by
Bishop Maples.
CHRISTIAN VILLAGES ON THE ROW MA 175
short retreat for the Mission workers ; there were present
the Revs. H. H. Clarke and S. Weigall (who had come
with the Bishop) ; Mr. Irving, preparing for Holy Orders
with a view to Masasi ; Mr. Wilhams, from Mtua ; and
Charles Sulimani. Apparently the Revs. G. H. Swinny
and E. B. Smith had just arrived, the former hoping to
go to the Magwangwara, the latter to work at Mtua.
What a refreshment in the midst of years of anxious
work must this retreat have been ! On the following
Sunday Mr. M. L. Irving was ordained to the Diaconate.
The Bishop made some short expeditions to see
various chiefs, and before he left Newala held a solemn
service to ask for the village the Divine protection against
war and pestilence. After preaching on the subject, he
led them in procession round the villages, chanting
litanies, in which heathen and Christian alike joined ;
afterwards they had a festival and invited all the chiefs
to dinner.
This was the first Episcopal visit to the Rovuma since
Bishop Steere founded Masasi eight years before.
On his way to the coast the Bishop visited Machemba,
a sort of bandit, of whom we hear more. In the road they
met a poor runaway, who was found and seized by eight
or ten of Machemba's men, and in spite of a promise to
the Bishop not to murder him, he was strangled as soon
as they were out of sight. Verily the land was crying
out for the reign of Christ to end the reign of violence.
Machemba, however, gave the Bishop two pupils to take
back to Zanzibar.
Next year the Bishop came again, on his return from
his first visit to Nyasa. His welcome was the warmer,
for a terrible report fully confirmed had reached them
176 HISTORY OF THE UNIVERSITIES' MISSION
that he had died near Blantyre.i The Bishop was
long overdue — but well enough.
Reaching Newala on October 24, the Bishop remained
there, and in the neighbourhood, for more than a month.
The happiest event of this visit was the admission at last
of Matola as a catechumen. His long delay was partly
caused by his people fearing that if he became a Christian
he could no more lead them to war. Some openly talked
of leaving him and selhng themselves into slavery. But
all was now understood, and on the last Sunday of the
Church's year Matola was to receive his cross from the
Bishop.
Some eight or nine chiefs, with a goodly crowd of
natives, assembled for the short Yao service, consisting
of the commandments, a hymn, a New Testament lection,
and then the office for the admission of a catechumen,
beginning with " The Lord is my Shepherd." Matola was
led to the Bishop by Mr. Porter and Mr. Weigall. Mr.
Maples then asked the usual questions, and after prayer
the Bishop pronounced the Exorcism, and gave him the
cross, worn by all native catechumens. There now only
remained his polygamy as an obstacle to his baptism ;
but it was an obstacle which remained nearly to the end
of his life, ten years later.
For some time the Bishop had wished to remove the
Mission Station at Mtua further inland, as the converts
were too near the demoralizing influences of the coast
people. There was a Yao village six days' march from
the coast, but still one long day short of Newala —
Chitangali, whose chief, Bamaba Matuka, was already a
Christian, being in fact an old Kiungani pupil. On this
' See Life of Bishop Smythies, p. 69.
CHRISTIAN VILLAGES ON THE ROVUMA
177
village they fixed, and when the Bishop passed up to the
Magwangwara in May, he sent the Rev. Cecil Pollard
and the Rev. Cecil Majaliwa there, their first Sunday
being Whit Sunday, June 8. Soon after the Rev. E.
B. L. Smith took Mr. Pollard's place.
Some account must now be given of Cecil Majaliwa,
who worked at Chitangali as long as there was a Chitangali
to work at. He was a Yao, a released slave child, received
by Bishop Steere, and educated at Kiungani. In August
1879 he married Lucy Mgonbeani, one of the Christian
girls, and a teacher. Before the Bishop's death he had
become a reader, and worked at Mbweni.
At the end of 1883 Cecil was sent for a year's training
to St. Augustine's College, Canterbury, and returning in
February 1885, worked on quietly for another year before
receiving deacon's Orders at the hands of Bishop Smythies
in Christ Church, Zanzibar, many of his Kiungani and
Mbweni friends filling the church for the ordination of the
third native clergyman of the Mission. He was now sent
to Chitangali, and as a specimen of an educated native's
letter we here give one from him to Archdeacon Hodgson :
" Chitangali, August 11, 1886.
" My dear Father, —
" I was very pleased when I got the good news of Mbweni
that you were all well, though it was otherwise with our
brethren at Magila and Nyasa. But I am sorry for you, my
father, that you should be all alone. ... It is the same with
me here. I am left alone in the midst of the heathen, like a
cottage in middle of a forest. . . . The children here are not
like those at Mbweni. There they honour the bell ; here it
is not so. One has to hunt them up like wild beasts. I have
church every morning at half-past six ; but I only use the
178 HISTORY OF THE UNIVERSITIES' MISSION
Lord's Prayer and a few Collects, for here we have no Christians
but Barnaba ; he is the only one. ... I have made it my
custom to read by myself every morning from eight o'clock
to nine o'clock. Then I go my rounds to look up the school
children. . . . But on Sundays I have a great deal to do. . . .
Prayers at nine in Yao. First I say the Ten Commandments
in Yao, then the Litany, and after the Litany preach, with
Barnaba for an interpreter. When I come out from church,
I go to the Makonde towns to preach, and they are a long way
off. Then I have Evening Prayer at five. For the Holy
Communion I go over to Newala ; but the two places
are a long way apart, so I go once a fortnight. ... I
have got here a small harmonium ; it used to be at Mtua.
Many children come to school for the pleasure of hearing
the sound of the harmonium. I think if I get some
pictures they will come better. . . . Now the first thing
I want to teach them is the small Catechism (Bishop
Forbes'). . . . The day before yesterday I went to visit a
Makonde chief, and talked to him about the things of God.
He promised to give me his sons to be taught. The Makonde
do not love friendship. They dwell by themselves in forests,
and are very much afraid of other people. . . . They never
wash, except possibly in the rainy season. They say it is
the most unlucky thing to live near water. Now, good-bye,
father j my respects to your wife.
" I remain, truly, your son in Christ,
" Cecil Majaliwa."
The loneliness of which he complains was caused by
the deaths of the Rev. J. S. C. Wood, at Newala, followed
immediately by that of the Rev. C. S. Pollard, both of
fever. The latter, being invalided, was on his way to
England, but only just lived to reach Mozambique, and
died there, in the British consul's house, tenderly nursed
by Mrs. O'Neill and Mr. Hainsworth.
CHRISTIAN VILLAGES ON THE ROW MA 1 79
The Bishop, on his return in November from his second
visit to Nyasa, paid his third visit to this district. He
found that there had been a httle Magwangwara scare,
which ended happily — the most serious consequence
being that the friendly Masasi chief Akumbemba, who had
retired before them to a hill-top, like all the natives, died
suddenly of heart disease while scaling his temporary
abode. Yohana Abdallah, Barnaba's stepson, had been
helping Cecil in his school, and was now sent to Newala ;
and the Bishop returned to Zanzibar, taking seventeen
boys from Newala and Masasi to Kiungani. It was, he
said, very trusting of the parents to send them, for,
barring slave yokes, his party looked just like a slave
caravan. It was a great step forward for free boys from
the mainland to recruit the Kiungani ranks, which once
consisted entirely of freed slave boys.
Now that the Mission had spread on the mainland, how
well it was that a Bishop who could travel was at the
helm ! He visited this district, the next year, both in
going up for his third Nyasa visit and in coming down.
In going up in June, he made peace between two Yao
chiefs.
In coming back he held a conference at Newala, where,
among other things, the custom known as unyago was
discussed. The custom varies in various tribes. The one
constant feature is certain dances, with singing. Much
that is heathen and very objectionable is mixed up with
these customs. Hence they are incompatible with the
acceptance of Christianity. A good chief can stop the
worst features, but even so the songs are abominable.
Something very interesting now happened. Bamaba
Matuka's uncle, Nakaam, a powerful paramount Yao
l8o HISTORY OF THE UNIVERSITIES' MISSION
chief, died. Barnaba was chosen to succeed him over
the heads of several senior men. His elder unchosen
brother said that the chiefs chose him because the breadth
his Christianity had given to his character had made him
quite the leading man in the district. Barnaba had a
difficult time. His confirmation was fixed for the time
of his investiture with the name and dignity of Nakaam.
Moreover, he, a Christian chief, found himself, to his
horror, legally possessed of several wives, his predecessor's
being by custom inherited. Till he had made legal and
honourable provision for them, he could not be confirmed.
But he came through it all well, was invested at Masasi,
and managed to get to Newala in time for the confirma-
tion. His sons and stepson were also confirmed.
The next year there was again a war scare. The Ma-
gwangwara did, in fact, visit the country, and the natives
fled. Cecil Majaliwa, who had just brought his wife and
four children to Chitangali, put them in safety on the
hills, and remained himself at his post till danger was
over. This was really courageous, for all the Newala
natives absconded to the Makonde plateau, dwelling in
booths like the Jews at the Feast of Tabernacles. The
Magwangwara will not climb a hill, so they were safe
there ; but the desperate fear with which they went
about was instanced by a little scene witnessed by Mr.
Wathen, of Newala. The plateau rises i,ooo feet of sheer
wall above the lowlands, and only by precipitous goat
paths could the people scramble down for water. As
Mr. Wathen and his men were passing near this water,
they were taken for Magwangwara, and heard a yell of fear
as a boy dashed down the gully and ran a mile or two
without stopping ; after him ran his father, wishing he
CHRISTIAN VILLAGES ON THE ROVUMA i8l
could go as fast as the boy ; after him a grandmother
tumbled down the path and started at a good run ; but
the two last heard reason, and thankfully stopped when
they recognized a white man.
When the Magwangwara came, they marched as far
as Machemba's, who fortunately defeated them, and the
invincible warriors left about fifty shields on the field of
battle.
This inroad occasioned one of those migrations of a
whole village so puzzling to a geographer ; for when one
traveller has given latitude and longitude, the next
discovers a serious discrepancy in the site. But if puzz-
ling to the geographer, it is worse for the missionary, who
must follow his people and lose all his buildings. Now
was seen the wisdom of the temporary buildings at
Newala. The move was only to the dense undergrowth
of the Makonde table-land, just above old Newala ; the
reason being that the Magwangwara are lost without
the huge Zulu shields they still carry, and they cannot
drag them through the thick underwood. Feeling that
even this migration might not be final, more temporary
buildings were put up, and probably the entire Mission
buildings at Newala have never been worth more than^^ioo.
Here the Bishop found them in May 1889. He had
visited Chitangali, and had been delighted with Cecil
Majaliwa's work, who, after a year and a half, was able to
present twelve candidates for baptism, the chief's wife
among them, making twenty-two Christians under his
care ; and when all the twenty-two were confirmed, the
good chief, Nakaam, interpreted the charge. His step-
son, Yohana, now came to take the school under Cecil.
It will be remembered that in 1887 the Bishop met
l82 HISTORY OF THE UNIVERSITIES' MISSION
near the Rovuma the only Masasi Christian woman who
had not been ransomed from the Magwangwara, and
that he failed at that time to obtain her release. The
next year Mr. Porter managed to recover her ; after
six years of slavery Lilla Mawezai had kept her Christian
faith, so that the Bishop now had the happiness of
confirming her at Masasi, before going on to the lake.
The year 1890 was troubled, owing to some of the chiefs
not submitting kindly to the German power, to which
this district had been assigned as a " sphere of influence
in the general mania for possessing Africa." Great dis-
trust of the new European power was naturally felt at
first, travelHng was interrupted, and the Mission work
hindered, not by the Germans, but by the natives
unfriendly to them. This was only temporary, and of
course our missionaries in the German sphere act loyally
to the German authorities, teaching their people to look
to the Emperor as their great chief.
This year was marked by the third milestone to a native
ministry. The first was when John Swedi and George
Farajallah definitely offered themselves for the ministry
by being made sub-deacons. The second was reached
when John Swedi was made a deacon, and now, on the
day of the Apostle of the Gentiles, the first native priest
of the Mission was ordained in Christ Church.
Here in Zanzibar, afar from the cradle of Christianity,
afar off in time and place and customs, knelt Cecil Majaliwa,
first of all his race to be called to the Christian priest-
hood. Four chaplains of the British Navy took part in
the laying on of hands, and Archdeacon Jones-Bateman
preached on the text, " This is the day which the Lord
has made."
CHRISTIAN VILLAGES ON THE ROVUMA 183
" Two days' whole holiday was given in honour of the
event in all schools throughout the Mission. It is not easy
to estimate what this day will become in the annals of the
East African Church, nor what must have been the feelings
of any present who could remember the old sad scenes that
used to take place in that very spot where now one rescued
from actual slavery thus received his heavenly Master's
commission to loose the captive bonds of sin from the hearts
of his fellow-countrymen."
A touching example of the way in which an African
viewed the immense significance of this ordination is
found in a letter which Cecil received from St. Mark's
Mission, Transkei, Kaffraria, written by the Rev. T. K.
Masiza, the first South African native priest, to express
his rejoicing sympathy on hearing the joyful news.
The want of English lady workers for the Rovuma
district was much felt. The boys, as they grew up, had
to take heathen wives, and thus fell under heathen in-
fluence, for an African literally leaves father and mother
and cleaves to his wife and to her people. Mothers-in-law
are stem realities in Africa. For it is a curious outcome
of polygamy that the children obey the mother before the
father, feeling her to be their own parent. The father,
who divides his affection between many wives, has a
divided authority over his children. One mother-in-law
in this district even took away a catechumen's wife,
because he did not work hard enough for her.
In this year died a convert, whose history illustrates
the ups and downs of mission work.
Charles Sulimani was the first free Makua to come to
school at Masasi in 1876, and the next year he came under
the influence of the Rev. Chauncy Maples, he being then
184 HISTORY OF THE UNIVERSITIES'- MISSION
eighteen years old. Charles was a singular exception to
the Makua don't care attitude of mind. Mr. Maples,
whom he loved dearly through all vicissitudes, says of
him : —
" His contrition for his sins was as deep, and his devotion
for our Lord as tender, as any it has been my privilege to
witness."
Baptized on Whit Sunday, 1878, he was, two years later,
brought to Zanzibar for confirmation by Mr. Clarke. Mr.
Maples, who arrived from England just after, took him to
Magila, where, with earnest preparation, he received his first
Communion. Returning to Masasi, he married one of
the Christian colonists, and, working as a reader, sowed
much good seed in the villages round.
In the Magwangwara raid (1882) he behaved like a
Christian hero. His wife was among the captives, and
he at once gave himself up for her, lest she should suffer
dishonour. The Magwangwara asked why the Christians
did not fear those who could kill them. With deep
reverence Charles made answer, " Because it is only our
bodies you can kill with your spears ; it is our souls that
we care a.bout, and you can't touch them." It is said
that the savages were awestruck, having never realized
there was that in a man which they could not kill. A
man giving himself for his wife impressed them much.
Next day Mr. Porter ransomed him.
After this Charles worked on at Masasi, staying there
with Mr. Porter, when the emigration to Newala took
place. Then came his temptation. He had worked
hard, out of kindness, to ransom his relations and friends,
but instead of handing them over to their natural chiefs
CHRISTIAN VILLAGES ON THE ROW MA 185
he kept them under himself. The lust of power awoke
in him, and he began to make himself a petty chief. No
advice would he take, and he became involved in much
that was sinful ; and in his sin he remained for about
five years, till, in 1888, his conscience awoke, and he
wrote to Archdeacon Maples at Nyasa, asking to come
and see him, saying, " Though I have had many masters
in Christ yet I have only one father." The next year
(1889) he joined the Bishop's caravan when going up for
his fourth visit to Likoma, and Charlie acted as cook.
One night something happened which made a great
impression on him. He and another man were lying on the
edge of the darkness by the camp fire, when a lion came
up suddenly, without roaring, and made a mistake for
the first and probably the last time in its life — passing
by Charles he seized the Bishop's saucepan of porridge.
Finding this uneatable, he dropped it, again passed by
Charles, and was startled and driven off by the other man,
who was saying his prayers. Charles felt that God had
saved him from the paw of the lion to give him space to
repent. At Likoma the joy of full confession and abso-
lution awaited him. Surely his father and guide must
have felt that happiness of which John Coleridge Patteson
spoke when as a little child he longed to be able to
say the absolution, " because it must make people so
happy."
After this Charlie was advised to enter the service of
the Germans at Lindi, and he remained stedfast for the
little time left him. In the following October, as he was
guiding the Germans through Machemba's district, they
fell into an ambuscade, and Charles Sulimani was shot
dead, and buried the same evening. A little cross
l86 HISTORY OF THE UNIVERSITIES'^ MISSION
afterwards marked the spot where his body rests, under the
sign of Him who had brought back and forgiven His
erring child, " for he loved much."
By the end of the year the Christian chief, Barnaba,
had brought about a good understanding between the
Germans and the natives, and all was quiet.
For the next two years there is little to record. The
Bishop visited the Rovuma district in 1891 and 1892,
and found all well. In the first he spent Whitsuntide
and Trinity Sunday at Lindi and ChitangaU. At the
latter he baptized the first Makonde, and also baptized
Nakaam's nephew and heir ; and he visited Miwa, a
sub-station entirely begun by Cecil. In the latter year
he spent Ash Wednesday with Cecil, and, noticing a
peculiar collection of rice, beans, etc., round the font,
inquired the meaning. " Oh ! " said Cecil, " being a fast
day, no Christians would think of eating their midday
meal. They have brought it to offer to God. This food
will be sold for the poor and given to the Church."
There were great changes among the workers at this
time, but, roughly speaking, Mr. Porter and Mr. Hains-
worth occupied Newala, and their place was taken by
the Rev. R. F. Acland-Hood when they took their holiday.
The Rev. T. L. Taylor had died in charge of Masasi.
The Rev. E. Bucknall Smith, who attended his deathbed,
was building a new Masasi, the Rev. Alfred Camon
(ordained 1891) remaining at old Masasi. By the end of
1892, however, the Rev. William Porter was once more at
Masasi, with a deacon — the Rev. J. C. Haines — under
him. At Newala, Mr. Acland-Hood was joined a little
later by the Rev. James Grindrod ; while Cecil was still
at ChitangaU, which, in 1891, had undergone a migration.
CHRISTIAN VILLAGES ON THE ROW MA 187
There were also a large body of native teachers working
under the clergy, some of them occupying sub-stations.
When the Bishop came in 1893, his reception was even
more joyful than usual. At Chitangali the natives came
out to meet him, firing guns, and throwing dust on their
heads, which, contrary to Jewish use, is a sign of gladness.
Little more than five years ago there had been only
two Christians, now it was a Christian village. Better
still, Cecil could ask the Bishop to make two of his friends
readers. These were Cypriani Chitenji and Hugh
Mtoka — both since in Holy Orders. For this the waiting
time of thirty years was worth while, and worth while,
too, the precious lives poured forth like water for love
of the lost sheep of the Good Shepherd. The African,
it was proved at last, can teach and understand the
African.
At Newala, too, the Bishop's was a happy visit. For
in the school were over one hundred boys ; on Whitsun
Eve thirty-six candidates were baptized, while on Trinity
Sunday seventy candidates were confirmed.
In Whitsun week the Bishop visited Lumanga, a
village lying in dense Makonde bush, about twenty-five
miles from Newala. The Bishop entered riding on his
donkey, which, as he said, caused about as much sensa-
tion as Womb well's menagerie in an English village.
Here the native teacher was taken away to pursue his
studies at Kiungani, and another was left in his stead.
Masasi also was visited, where a new sub-station,
Mkwera, had been started.
Once again Newala was to see its Bishop. In Advent
he came to the district, and, it seems almost monotonous
to say, he found all in good order. It was here that he
l88 HISTORY OF THE UNIVERSITIES' MISSION
heard of the founding of the Unangu Mission by Dr. Hine
(already mentioned), and by an inspiration thought of
sending Yohana Abdallah, Nakaam's stepson, there as
soon as he was ordained.
During this visit the Bishop spoke out on the status
of women as affected by polygamy. He boldly advised
the ladies to take the law into their own hands, and to
refuse to live with husbands who took another wife.
It was absolutely an unheard-of thing for women to take
any action, but he was not without hope that they might
do so. After all it would be a less change than that
wrought in the position of women by the coming of Christ.
Compare their position under Solomon with their position
when a Greater than Solomon had come and touched
the hearts and hands of women, and uttered His Talitha
cumi, making possible the dignity and glory of the Chris-
tian wife and mother, ay, and of the " consecrated
virgin."
To such a future for African women we confidently
look forward.
CHAPTER XIII
MAGILA IN THE BONDE COUNTRY
Church building at Magila — Bishop Smythies visits Kimweri — Bishop
Hannington's Visit — Fires at Magila — The German Blockade —
Bishop Smythies' Conduct — Herbert W. Woodward.
WE must pick up again the thread of the Magila
story, whose early founding and temporary
occupation, followed by the beginning of Archdeacon
Farler's work, have been told before. i
During the years 1880-1886 the building of the per-
manent stone church takes a prominent place in the
story. Church building is apt to bring out what is good
in the faithful, binding them together for a common
object. It also raises the keenest opposition of the
enemy. And so it was here.
The Archdeacon asked leave of Charlie Kibwana to
quarry stone for the church in his shamba, and several
tons were taken.
" Last week," writes the Archdeacon, " I found that my
people had cut up his shamba a good deal with holes and
hillocks, so I sent for him and offered him a kanzu and a
dollar for his kindness in giving us leave to win the stone.
He indignantly refused to take them, and said, ' What is this
^ See Chapters iv., v., and vii.
igo HISTORYiOF THE UNIVERSITIES' MISSION
for ? Why will you not let me share in the work for God ?
Am I not a Christian ? Shall I take money for this stone ?
God placed the stone there, and shall it not be used to build
a church for His honour and glory ? I will not take a present.
I want to share in building our church.' "
In 1881 a mason had come to Magila, and in two years'
time the station was entirely rebuilt. Church building
had already begun in such earnest that a party of armed
Bondeis arrived to forbid the work, which they were
persuaded was a fort to dominate the whole country.
They cut off communication with the coast, and for a
few days there was actual danger.
" I invited their chiefs over to see what we were doing.
But instead of one or two chiefs they sent a small army of
soldiers, with orders to fight us and destroy the church and
Mission station. I had a sharp attack of fever, when I was
suddenly told that the valley was full of armed men, bent
upon fighting. Our native Christians began to gather their
guns, but I told them to put them away, and we all went
down unarmed to meet these Makumba people. I went up
to the chief man, and asked what he wanted. He said we
must give up building, give up teaching and preaching, and
live like heathens. After a long talk I promised to stop the
church building for a little while ; but the rest of their demands
I utterly refused. With a little patience and tact we got
them to go away. All the people of this country stood round
us splendidly, and this trouble has created a bond of sympathy
between us and the heathen which will greatly aid our work."
For a time, therefore, a smaller temporary church was
built.
The Rev. W. D. Lowndes, who joined the Mission as
a layman in 1881, was now able to relieve Mr. Farler of
a great deal of work of the more secular kind.
MAGILA IN THE BONDt COUNTRY
191
Next came the lime troubles. Limestone was found
in the wilderness, half a day from Magila, and easily
burnt. But transporting it was a difficulty.
" When I was in Zanzibar I bought seven donkeys to bring
it over, but the donkeys proved a failure. First a lion ate
one, then four died (could not stand the climate), and the
remaining two are laid up."
Carrying it on men's heads was slow and expensive,
and, worse still, the people, after laughing at the idea
of burning stone for anything less precious than silver,
refused to let it be burnt or taken. The Archdeacon
wrote for soldiers from Zanzibar, to insist on the lime
being carried. The Bishop, however, wrote : —
" The more I think of it, the more it seems to me that the
Mfunti people have a right to interfere with the burning of
lime in the wilderness ... I should think there is no
doubt that they have a right to cut wood and to cultivate
the ground where you have been burning lime. . . . H
says the lime lies within a gunshot of the actual clearings
of the Mfunti people. If anything like this is true, I am sure
we ought to make an agreement with them, and satisfy all
reasonable claims."
So successful was this course, that two months later
the Archdeacon writes : —
" All our troubles are over. ... A letter came from
Umba to say that the people who had refused to let us burn
lime any more in the wilderness, and demanded fifty dollars
for leave to carry what we had burnt, had now accepted my
offer of thirty dollars to settle all claims in the place where
we burn lime, and also the perpetual right to carry lime
through their country. I am so pleased that I intend, on
192 HISTORY OF THE UNIVERSITIES' MISSION
my next visit to Umba, to make them a present of twenty
dollars, to show them that it was not money I contended
for, but justice."
By Easter Day the temporary stone church was
finished, and the Archdeacon wrote joyfully that it was
crowded in every part, though twice the size of the first
church, the chief and all his officers coming in state, and
every confirmed Christian communicating.
" It was a grand sight to see this large congregation
worshipping the Risen Saviour ; not freed slaves, but free
natives, coming of their own accord, because they felt the
need of God. I heard one man say, ' I could never feel
hungr}' here, it is so beautiful.' "
A new stone house had been erected, with bedrooms
upstairs, for the missionaries : a great improvement
on the mud huts where, when it rained, mud below
and mud descending from above were the missionary's
portion by day and night.
As the natives acquired more confidence in the builders
the permanent church went on again. By the end of
1883 we hear of the north aisle being roofed in, and the
next year the church was half finished, and waiting only
for funds ; while the natives said : " Let the missionaries
go where they like, build where they like, teach all the
Bondeis."
The spiritual work during these years had advanced
and retreated, but only like the waves of a steadily flowing
tide. This was a true native church. Many people say :
" Where is the difference between free men and freed
slaves ? A slave may be of higher rank, and only recently
taken." But the Christianity of the slave, freed and
MAGILA IN THE BOND& COUNTRY 193
given to the Mission, is more or less a thing of course ;
the free native serves God of his own accord. By the
end of 1882, two native deacons (John Swedi and James
Chala Salfey), three readers (Acland Sahera, Lawrence
Kombo, and Ackworth Songolo), with eight native school-
masters, were at work in the district.
Early in the same year Archdeacon Farler writes : —
" We have been having some little trouble with the
natives. Not our neighbours, they were involved with us,
but people living some distance off, who have been
urged by the coast Mohammedans to drive us out of
the country. I got wind of the matter, and sent a friendly
chief to the meeting with a letter, which nobody could read ;
but as I had coached my friend up in its contents, and he
held it in his hand, as he delivered my message, it did quite
as well. They thought it a great compliment on my part.
Every one took the letter and solemnly looked at it, and
expressed himself perfectly satisfied. We were then voted
with acclamation ' the brothers of the natives.' The coast
people were very angry, but my friendly chief told them they
had tried to breed discord in the land, and told many hes."
In May he writes : —
" The work grows beyond my control. I cannot check
it ; I can only try to guide it. But we must have a doctor,
another musical priest, and a schoolmaster who can play the
harmonium and train the choir."
The first of these wants was soon supplied. Before
Michaelmas, Dr. Petrie, sent by the Guild of St. Luke
as their first medical missionary, arrived at Magila, where
he was resident three years. His cures were the greatest
help to the Mission, taking the place, as the Bishop
remarked, of the miracles in the Early Church,
194 HISTORY OF THE UNIVERSITIES' MISSION
But now, as ever, the tares were among the corn. A
young catechumen, named Mazagija, was cut off from
fellowship with the faithful for taking a second wife.
This a catechumen, of course, promises not to do. True,
there were extenuating circumstances. The first wife
had run away three years before, and he thought her gone
entirely ; but on his marriage she reappeared, demanding
her rights. The second wife had been highly paid for,
and his father would not hear of his giving her up. For
five years he had been held back from baptism previously,
from doubts of his real conversion. Even now he wished to
follow Christ and the desturi (customs) of the land ; so that
when the Archdeacon publicly took away his cross, asking
if he valued a few sheep above his salvation, it had a great
effect : repentance followed, and on St. Bartholomew's
Day he made a public confession, and received back
his cross, having put away the second wife.
From time to time the good seed sown in early days
was found. A man, who came to church for the first time,
was heard repeating the Lord's Prayer, and said he had
been taught ten years ago by Mr. Fraser.
On Christmas Eve the peal of bells sent out by Lady
Elizabeth Clements rang for the first time (just a month
after Christ Church bells had rung their first peal).
Before daybreak on Christmas Day the boys were ringing
them con amove, and the natives were delighted with the
sound.
Early next year Archdeacon Farler returned to
England.
During his absence a desultory war went on between
the Wadigo and Bondeis ; but more melancholy were the
stories of a man-eating lion. He attacked a woman and
MAGILA IN THE BOND& COUNTRY 195
little girl walking between Magila and Umba. The
people, who ran up at their screams, found the lion eating
the woman, while the little child beat the brute with a
stick of muhogo, crying, " Leave go of mother ; leave
go of mother." Verily, if a mother's love is strong as
death, the love of a child does not fall short.
Another time a lion walked up to John Swedi's wife,
as she sat with her children, in her husband's absence.
Nothing could have saved her if the animal had not (as
she said) been led by God into a pit made for snaring
such animals ; and she had time to shut up the house.
In the end a Digo hunter killed him with poisoned
arrows, but before the poison had taken effect the hunter
himself had fallen a victim to the animal he had shot.
Early in 1884 the Archdeacon returned with Bishop
Smythies, and in Lent they went up, together with the
Rev. Duncan Travers, to the Usambara country.
Reaching Magila, they found the adherents of the
Mission drawn up to receive them. The party came
riding on donkeys, the Bishop's a noble white Muscat
donkey. Thus they passed through the orange avenue.
" To me," said the Bishop, " no English village could
bring the same feelings of strange emotion as that first sight
of Magila. To see Christ our Lord enthroned in the midst
of heathen Africa ; to see here, far away from civilization, a
civilized Christian village ; to see the men and women rush
forward from their work in the field to greet the man whom
they look upon as their father, and who for all these years
has devoted his life to them — this was quite different from
anything one has ever experienced. ... So near are the
mountains that on the first evening I climbed up one of the
lower heights, from which I had a splendid view of all the
beautiful country, and right away to Zanzibar Island, eighty
196 HISTORY OF THE UNIVERSITIES' MISSION
miles off. But it must not be thought we are housed very
luxuriously at Magila. Our dining-hall is what you would
call a mud barn with a thatched roof. . . . My bedroom,
which serves as a sitting-room also, is a comparatively new
luxury, but it has a mud floor and walls. The church is no
doubt a marvel of skill to the natives, but it would hardly
be thought respectable for a small village in England. We
are now building a much larger one."
Later in the year the Bishop returned, and went on
an errand of peace to Kimweri. The interview is thus
described by him : —
" But if the surrounding country was thus striking and
full of interest, so was the sight we saw as we rounded the
rock and came opposite to its perpendicular face rising in
steep ledges one above another. The whole of this was
covered with the followers of Kimweri, and in the very
centre, surrounded by his head-men, was the chief himself.
There was no difficulty in recognizing him, not only because
of the difference of his dress, but because of the character
and power in his face and the extraordinary contrast it pre-
sented to those of all around. I certainly thought him the
most striking -looking man I have seen in these parts, while
his followers were very ordinary-looking natives.
" He had evidently carefully got himself up to meet the
Europeans, and with decided success. For real picturesque-
ness of effect it is doubtful if any European sovereign could
come up to him ; they certainly could not so well throw into
the picture the force of contrast. The people all around him
were in ordinary kanzus {i.e. a sort of long shirt) or else naked
to the waist, some with arms, most with charms on their
necks, arms, or legs, all more or less soiled by war and camping
out. But the chief wore over his white kanzu a loose scarlet
coat or joho, trimmed with gold braid. On his head he had
a large coloured turban, and round his neck a heavy silver
MAGILA IN THE BOND^ COUNTRY 197
chain, from which hung massive silver charms of wrought
Indian work. His feet and legs were, of course, bare.
" We soon found he not only looked the chief, but could
talk like one too. We told him we had come as representing
the Bondeis, being men of peace. He asked who gave us a
right to Magila. We answered, his grandfather, Kimweri.
He asked for the letter which showed our right. We con-
tended that, first, he could not write, nor any one else in the
country ; secondly, it was not usual to ask for a letter after
twenty years of peaceful occupation.
" He then said he claimed to be the rightful chief of the
whole country — if we would acknowledge him as such that
was all he wanted. We told him it was not for us to acknow-
ledge any one, that we held our land by the gift of Kimweri
and the permission of the Sultan, and accepted the order of
things we found. All we wanted was to plead for the harmless
people who lived around us, who were suffering from famine
and helpless against him — that they should not have their
houses burnt and be sold into slavery like their neighbours.
" He asked what power or lands we had. We answered
that we had one little shamba, that we wanted no lands or
power, that we meddled with no politics or affairs of govern-
ment ; we were simply teachers come from God, from our
distant country, to try and do good to the people in Africa
and teach them about God ; that we had as much interest
in his people as in the Bondeis, but we happened to live
amongst the latter, and it made us very sad to think the
dreadful fate of their neighbours might fall upon them.
" He then said he had no quarrel with us, and should be
glad to see us at Vuga, his town, but that he claimed to be
chief of the whole country) as his grandfather was. The
chiefs had only to send in their submission and they would
be unmolested.
" We got him to promise he would wait for the Sultan's
letter, and would not descend upon the Bondeis without
letting us know."
igS HISTORY OF THE UNIVERSITIES' MISSION
This promise Kimweri kept.
It was January 1886 before the Archdeacon could take
up his residence here again, and Mr. Woodward's health
compelling a holiday, Magila and its sub-stations were
left to younger heads, who threw themselves warmly
into the breach. Magila was chiefly worked by the Rev.
C. S. B. Riddell.
A visit from the Bishop cheered them all in 1885. The
buildings progressed, and now the quadrangle was
nearly completed, which (in spite of fires) has ever
since crowned Magila hill. The stone church stands at
one end, while houses for the missionaries, dining-hall,
hospital, houses for boys and natives, and a store-house
form the sides, and the Archdeacon's house and school
were at the other end.
A deeply interesting event occurred during this visit
to Magila. James Hannington, Bishop of Eastern
Equatorial Africa, visited Zanzibar. The most cordial
kindness existed between the members of the C.M.S.
Mission at Mombasa and those of the Universities' Mission.
Their differences of opinion as to modes of Church thought
and practice seem but of slight importance in the presence
of the kingdom of Satan, which all Christians are resisting.
Brother draws closer to brother with the feeling, " Whether
it were I or they, so we preach and so ye beheved."
Bishop Hannington, then a priest, had preached in
Christ Church, Zanzibar, June 19, 1882, " as a small return
for the many kindnesses the Universities' Mission had
shown us." But now he had come to hold counsel with
Bishop Smythies, and finding he was at Magila, followed
him up country. At Mkuzi Mr. Wallis entertained him,
and supplied him with a donkey to ride the eleven
MAGILA IN THE B0ND£ COUNTRY
199
miles to Magila. As he rode, he saw Bishop Smythies
coming to meet him, and the younger man Hghted off his
beast, and falhng on his knees, asked his brother's blessing.
He tarried awhile at Magila, holding earnest counsel and
discussing plans.
In the Magila record book stands the signature of
" James, Bishop of Eastern Equatorial Africa." On
February 10 he departed, and on October 29 in the same
year was led out to die by those he yearned to save.
Something should be now said of the civil state of
affairs in the Bonde country. We read of many more
" chiefs " here than elsewhere. But there is no true
chief in the district, for since the Wakilindi were driven
out in 1870, instead of paramount chiefs, a sort of
federation of villages took place, each having its " head-
man." These are the people who are so plentiful. A
sort of respect has, however, always been paid to the
Sultan of Zanzibar, and gradually also to Kibanga,
under whose protection, at a fortified outpost of
Bonde, lived his nephew, Kinyasi, the true heir of old
Kimweri. The false Kimweri at Vuga often tried to
resume the sway, but unsuccessfully, and the German
occupation put an end to such claims. Kibanga was
very friendly to the Mission. " In fact," wrote Mr.
Geldart, at the end of the year, " the whole Bonde
country is in touch with the Mission ; we are welcomed
everywhere ; even the Mohammedans are civil."
The Bishop's visit in 1886 was exceptionally interest-
ing. He remained in the district seven weeks ; and during
this time visited Kibanga and Kinyasi. The latter
behaved like a youthful Solomon ; asking how to get
wisdom to rule, how to deal with thieves and those who
200 HISTORY OF THE UNIVERSITIES' MISSION
practised witchcraft. He was not very strong, but
suffered from indigestion, and was much struck by the
Bishop's advice to eat moderately.
One evening the Bishop accompanied Mr. Riddell
round his villages. " He preached at two ; our native
reader, Ackworth, interpreted. It was quite dark long
before we got home. This is what Mr. Riddell continu-
ally does, week after week. The country is full of little
villages, and he is always going round from one to the
other."
And then on the Feast of the Annunciation, Magila
permanent church was consecrated at last. Want of
means, warfare, and weather had hindered it, but now
it stood complete, consisting of a nave of five bays, with
aisles and an apsidal chancel. There is a very digni-
fied high altar of rough stone, covered with cement,
inlaid with mosaics in front. The Bishop, clergy, and
choir met in the old church at the foot of the quadrangle,
and singing the Litany, marched to the new church on the
top of the hill, which was then consecrated under the
title of the Holy Cross. It was well that this, the first
and for some time the only consecrated church in the
Mission, should receive that name ; for deeply on every
page of the Mission records has lain the shadow of
the Cross. It was a link, too, with good Dr. Krapf's
visit to Usambara forty years before, when he carved
a cross on one of the trees.
On St. Barnabas' Day in the same year passed away
the Rev. C. S. Buchanan Riddell, dying of malarial fever.
Fortunately, Dr. Herbert Ley had arrived at Magila six
months before, so that all was done for him that was
possible ; nor had Archdeacon Farler the distress (as on a
MAGI LA IN THE BONDt COUNTRY 201
former occasion) of not having real necessaries to give him.
Conscious to the last, he received the Holy Sacrament,
and died just afterwards, calmly sending a message to
the French Mission, which he was to have visited : " Tell
the French I cannot come ; I am called to Court."
In the next two years many troubles fell on the dis-
trict. Fire, storm, and war all played their parts in the
trials of Magila. But before this the longed-for Sisters
arrived. The community of St. Raphael's, Bristol,
sent out Sisters Agnes, Anne Margaret, and Mary Eliza-
beth. They reached Zanzibar in August, and after a
week's rest started for Magila, with Miss Allen and Mr.
Gill. At Pangani, where they were met by Mrs. Wallis,
they were such objects of delighted interest that they
felt like royalty. Next morning they started on donkeys,
single file ; whenever they tried to hold converse,
their donkeys did the same, in most defiant strains. The
road to Mkuzi was like riding through a botanical garden
with Borassus palms, aloes, euphorbias, etc. They
arrived on a Saturday night, and were heartily welcomed
by Mr. Wallis and John Swedi. Here they spent two
days, and were delighted to find Mkuzi had dispensed
with the usual fetish over the gateway.
On Tuesday they reached Magila, all the people coming
out to meet them, shouting and laughing heartily, with
guns firing and green boughs waving. Thus they ap-
proached the station through the orange avenue, and
after kneeling in thanksgiving in the church, went to live
in the hospital for the present.
At once they started a day school for girls, with sixty
children, and as many women and girls on Sunday for
instruction ; Miss Allen helping them much with classes
202 HISTORY OF THE UNIVERSITIES' MISSION
for women, and learning Bondei by visiting the villages
in the evening.
The beginning of women's work for women in Magila
was an era in its history, as an augury of the end of
heathen marriages for Christian men. An evil of such
unions is that heathen wives generally insist on their
vihili being observed among the marriage rites.
" These vihili or mysteries are quite unfit for any Christian
or decent-minded person. The women refuse to marry
unless these customs are observed, and the men weakly yield.
A man who yields is placed under Church censure till the wife
is converted, or till he has shown true repentance.
" Many Christians have been successful in resisting these
ceremonies. Most of them are so permeated with unclean-
ness of one kind or another, that their purification is
impossible, and therefore they are forbidden to Christians
under pain of censure."
Therefore we shall never do much for a native Church,
until the women can be made helpmeets and not
hindrances to their husbands.
The Sisters were followed in November by Miss M. C.
Townshend and the Rev. M. Ellis- Viner. The latter had
given great promise both in England and in his few
months' residence in Zanzibar. On his journey to Magila
he had tended a poor fellow whose foot had been bitten
off by a crocodile. " Mr. Viner makes an admirable
nurse ; he has not had his clothes off for a week," writes
a fellow-worker. Another tells how, in their passage
across to the mainland, in a dirty, comfortless dhow,
his spirits rose high as their discomforts increased, till
when heat and rolling, cockroaches and stench reached
their height, he exclaimed with genuine dehght, " This
is grand ! " He was at Magila for little more than three
MAGI LA IN THE BOND& COUNTRY
203
months, and then, after assisting at a baptism of a large
number of converts when he ought to have been in bed,
he quite broke down and returned to England. After
resting in England for some time, he started again for
Africa, full of joy at the idea of getting back to his work ;
but his old illness returned, and he died at Mozambique
October 5, 1890.
Scarcely were the Sisters well settled in their work,
before half the station was destroyed by fire. It was the
first disastrous fire in the Mission, if we except the
Matope fire three years before ; and, oddly enough, it
happened on the ill-omened fifth of November, on which,
five years later, one of the Likoma fires took place. The
native carpenter's wife carelessly set her house on fire.
It was at 10 a.m., and a high wind was blowing. The
quadrangle was quickly filled with men and boys, water
was fetched from the river, but in vain — the natives'
houses and several European ones were burnt, including
the Sisters' and the half-built hospital, one schoolroom,
the boys' dormitory, dining-hall and kitchen. But, by
great exertions, church and clergy-house were saved.
Miss Allen had to be sent to Mkuzi, and there was
much illness in the cramped quarters during the
rainy season. The Bishop came up to comfort them in
their troubles (which now included rumours of war),
held a retreat and a conference, and spent Christmas
there.
But again on the Epiphany a native hut caught fire,
and this time the big schoolroom and carpenter's shop
went. Over £1,000 worth of damage was done, but one
lesson was learnt. No more grass roofs were to be allowed
in future in the quadrangle.
204 HISTOR*y OF THE UNIVERSITIES' MISSION
Six weeks later a tremendous tornado burst over
Magila, tearing off the hospital roof, and driving the lay
members of the Mission to take shelter with the boys
below. In another part of the hospital the Sisters were
suffering from deluges of rain, covering everything they
possessed with mud from the roof. Great part of the
church was unroofed, but this did not hinder a very large
congregation from assembling on Sunday morning, who
were not driven away even when a storm of rain deluged
the partially unroofed church.
Scarcely was this disaster over before there was war
in the land.
On the morning of February 27 war-drums were heard,
no unusual sound, for Kimweri had been at war some
months with the friendly Kibanga. Now, however, the
war was carried into the Magila district, sixty Masai, armed
chiefly with spears, being sent to threaten the Bondei.
The Masai are the most warlike and invincible tribe in
Central Africa, dwelling beyond Mount Kilimanjaro,
towards the Victoria Nyanza, They are not allied to the
Bantu, or negro race, to which most Eastern Central
Africans and all South Africans belong, but are thought
to be of another Hamitic race, akin to some of those in
North Africa. During the fierce tribal wars between the
different sections of Masai, some have been driven south,
even as far as Zigualand, where they keep tribally distinct
from the Zigua. Some such body of Masai had lately
come with their cattle into the neighbourhood, seeking
pasture on account of scarcity, and these were hired by
old Kimweri to help him in the vain struggle to recapture
the Shambala or Bonde country. The latter are not
remarkable for courage, and they were pitted against some
MAGI LA IN THE BOND& COUNTRY 205
of the best warriors of Africa. When within three miles
of Magila, a lay worker, Mr. Coggan, stirred up the
Bondei people (who were inclined to play the coward)
to oppose the Masai. The presence of a white man
probably overawed the warriors, and they were driven
back with some loss.
On the first alarm, the Archdeacon sent the ladies and
boys to Mkuzi, and barricaded and provisioned Magila
church as a place of refuge, which might have been
needed, for old Kimweri, believing his Masai could only
have been defeated by European help, sent a message
that he would wipe out the Mission. The Archdeacon
therefore set forth to seek Kimweri at his camp in the
mountains, and make peace. Sending Ackworth forward
with a letter, he took with him another reader, Petro
Limo, nephew of Kimweri. Pausing outside the camp
for permission, the Archdeacon desired to bathe and
change his clothes before being presented. The only
possible bath was an empty powder cask, and crowds
assembled to see him take it. He modestly retired into
the bush, but found every spot of vantage ground
occupied by admiring spectators. Kimweri, on his
side, not to be outdone in politeness, made himself very
uncomfortable in a complete suit of European clothes,
and patent leather boots.
" He was a handsome man," wrote Archdeacon Farler,
" very light coloured, and with a kingly look about him. . . .
I introduced his nephew, Petro Limo to him, and he questioned
him closely. When he found that he knew English, Swahili,
Bondei, a little Hindustani, as well as writing in Arabic
characters, he was delighted with him, and introduced him
to his brothers as one of the family."
206 HISTORY OF THE UNIVERSITIES' MISSION
Then came the serious talking over terms of peace,
which must include Kimweri abandoning his stockaded
camp, and going back to Vuga. At last he consented, and
the Archdeacon started off for Kibanga, where he had
still harder work to make Kibanga 's brothers believe
that crafty Kimweri meant peace. Peace, however,
was made, but at the cost of Magila losing its Archdeacon,
who was carried ill to Zanzibar ; and though he came
back in May for a time, in August he finally returned to
England, having left Petro Limo at Kiungani to prepare
for Holy Orders.
Mr. Farler's retirement was a great loss to Usambara
at this troubled period. Thirteen years before he had
found a few huts belonging to the Mission — a few natives
influenced during the too transient visits of the clergy.
He left a beautiful and important central station, with
its quadrangle nearly rebuilt, schools of more than
200 boys, two clergy, Sisters, nurse, doctor, schoolmaster,
builder, carpenter, storekeeper, and three native readers.
There were three sub-stations — Umba, Misozwe, and
Mkuzi — each with its clerical head and little staff of
native teachers, whose labours extended into many
neighbouring villages. He left also a large body of native
Christians, catechumens, and hearers, and two gospels,
St. Matthew and St. Luke, translated into Bondei.
The Rev. H. C. Goodyear now took charge till his death
next year, and during the last three months of that time
he was Archdeacon of Magila.
Magila's troubles were not yet over. Like all other
stations, it was much tried by native hatred of German
rule — not the rule of the German Empire, but of the
German East Africa Company. Certain persons went
MAGI LA IN THE BONDt COUNTRY 207
round the country in 1885, professing to make treaties
with the chiefs in order to acquire sovereign rights over
the tribes. Now, no native chief in his senses ever
disposed of his rights to entire strangers for no just
equivalent. Hearing of these pretended treaties, the
natives began to say : " The Arabs we know, and the
EngUsh we know, but who are these?" Next these
Germans obtained in 1888 a treaty from Seyid Barghash,
giving them rights over the coast from the Umba to the
Rovuma for fifty years. The poor Sultan said such a
treaty would kill him, and it did. He died March 27,
1888. The coast Arabs declared that if the Germans
meddled with anything beyond the customs, they would
know the reason why ; and when the Company insulted
the Sultan's flag, they rose and expelled them, especially
at Pangani, the Magila seaport. Fortunately they did
not confound the missionaries with the Germans, but all
communication was cut off for a time. The Sultan,
prompted by the Consul-General, Colonel Euan Smith,
sent an Arab guard to fetch the Mission, but they were
not allowed to land. The German Government then
took up the matter on behalf of the defeated German
trading company.
The English and Germans proceeded to blockade the
coast, as it seems to be a cardinal point of politics that
no European, however wanting in tact, may ever be
driven away by natives. After the blockade the
German Government expedition, under Major Wissmann,
prepared to bombard the coast towns.
When the troubles began, the Bishop was in England,
but immediately the news reached him he hurried back
to Zanzibar. At the farewell service, before leaving,
208 HISTORY OF THE UNIVERSITIES' MISSION
he laid down clearly the duties of the Missionary to his
flock in the hour of danger, and throughout the distur-
bances resolutely refused to withdraw the Mission, though
pressed hard to do so.
Upon reaching Zanzibar, he at once hurried to the
scene of the disturbances. In the Pangani river the
steamer in which the Bishop went was repeatedly fired
upon, and shortly after landing, the house where he was
lodged was surrounded by an excited mob. From this
threatened danger he was saved by the courage of Bushiri,
the insurgent Arab leader, who stood in the doorway
and said that no one should enter unless they killed him
first. Next morning, November i6, the Bishop, Susi,
and others were conducted out of the town by an Arab
escort, and proceeded to Mkuzi. From thence the five
ladies (three being Sisters of Mercy), escorted by three
members of the staff, were sent for safety to Zanzibar.
To the rest he gave the choice to go or stay, and all
remained. The English Consul-General urged him to
evacuate Magila, because the troubles of war constituted
a certain amount of danger to the lives of the missionaries.
Without a moment's hesitation, and with a clear grasp of
the great principle involved, he answered: "I should
never lift my head again if we did." — (Letter from Arch-
deacon Jones-Bateman.) There was real danger, as the
whole country was in a ferment, but the Bishop remained
there, and it is touching amid peril to find them observing
St. Andrew's Day as one of intercession for Foreign
Missions, nearly 300 persons attending service.
Thus, " kept peaceful in the midst of strife," passed
Christmas Day. The Mission records show only peaceful
journeys, baptisms, confirmations, going on as if war
MAGI LA IN THE BOND& COUNTRY
209
were unknown; and when in January the Bishop made
his way to the coast, by a circuitous route, taking ship
at Vanga on the Umba, and being twice boarded by
Germans on the way to Zanzibar, he said it was like
passing from calm to storm.
This unhappy outlook soon changed for the better.
The German Government took affairs from the hands of
the Company into its own strong grasp, and its agents
acted with such wisdom that the whole hill country was
quieted.
When the Bishop paid a short visit again in March,
Dr. Ley, to the sorrow of all, returned to the coast with
him, being recalled to England by private affairs, and for
a time there was no medical aid at Magila, the sad effects
of which were soon seen.
During this short visit, the Bishop ordained the Rev.
C. J. Sparks to the priesthood, being assisted by Arch-
deacon Goodyear and the Rev. H. Geldart. By the end
of the year these three priests had passed to their rest.
Herbert Geldart was the first to go. From boyhood
he had devoted himself to Church work ; winning the
confidence of street arabs in Shrewsbury in a way that
helped him, when in 1879 he joined the Mission, to deal
with the Kiungani lads. Writing at the end of 1880,
Bishop Steere told how he
" had managed the whole of Kiungani, in its varied operations
alone during two or three months in the year, and now carries
on the school with a freshness, effect, and vigour which never
flags except from sheer illness. He has complete command
of Swahili, knowing it thoroughly as spoken by the boys. . . .
His sympathy and gentleness make him firm friends among
the boys, while he has firmness and strength to lead them."
210 HISTORY OF THE UNIVERSITIES' MISSION
He was on a visit to England, when, hearing how troubled
was the Usambara district, he hurried out with the
Bishop, who considered his presence most valuable, and
he remained in charge of Mkuzi till what was called
jaundice, but was in reahty hsematuric fever, attacked
him ; and though well nursed by Mr. Mercer, he sank to
rest, and was buried in Mkuzi churchyard amid sorrowing
crowds of natives.
The same illness attacked Archdeacon Goodyear in
June, shortly after he and Mr. Knowles, building superin-
tendent, had visited Mkuzi to lay the foundation of the
new church. As a pupil teacher, Henry Goodyear had
years before given himself to mission work. Becoming a
schoolmaster, he sought special training at St. Boniface,
Warminster, and receiving deacon's Orders at the age of
twenty-six, he sailed for Zanzibar in 1883, where he
worked till his visit home in 1887. How those, who give
themselves heart and soul to Mission work, develop
new faculties, may be seen from the remark of one who
then saw the young priest : "I never saw so young a
man so ripe a saint " ; while the editor of a sporting
paper recommended the Universities' Mission because
" it has among its staff so splendid a football player, and
so genial a man, as Mr. Goodyear." Just before his
death he wrote a pathetic appeal for helpers, because
" Knowles is in bed — no doctor, no nurse." Alas !
Mr. Knowles succumbed in the following September,
but Archdeacon Goodyear preceded him on St. John
Baptist's Day.
Sadly enough his funeral service was said by the Rev.
C. J. Sparks, who was the next victim. He too was a re-
cruit from our national schools. But he was in business
MAGILA IN THE BOND^ COUNTRY 211
at Frome when his parish priest suggested missionary
work to him. He drew back, thinking his education
deficient, " and besides, I am only a working man."
However, at Warminster and St. Augustine's the educa-
tion difficulty was removed, as his brief but excellent
work at Kiungani and in Usambara proved. To help
his sick friend, Mr. Knowles, he pushed down to the coast
before the road was quite clear, procured a dhow, and
was twice fired at, but succeeded in reaching Zanzibar ;
then he returned, was himself taken with fever, and died
after being carried to Zanzibar.
The losses of the district were completed by the Rev.
F. A. Wallis being compelled to take his wife to England,
only to lose her the next year. But Magila had one
ray of comfort at the beginning of Advent, for the Sisters
returned after a year in Zanzibar.
After this, for a few years Magila was not so sorely
tried. The Rev. James Salfey, after two years in Eng-
land, returned to Magila, having received priest's Orders
at Cuddesdon. Later on he worked in the diocese of
Lebombo.
The native side of the work was very cheering in 1890.
Hearing how much workers were wanted, a Magila boy
at Kiungani wrote to Mr. Woodward : —
" When we received your letter saying how much work
was to be done, we, of the second class, consulted together
and resolved to prepare diligently for the work."
On the mainland, too, some villages built schools of
their own accord, in hopes of having teachers sent to them.
When all others were dying or invalided around him,
when war and pestilence were crippling the work, Mr.
212 HISTORY OF THE UNIVERSITIES' MISSION
Woodward had the great privilege of remaining well-
nigh alone at his post ; and strength was given him for
his task. One of his Kiungani boys, going home for a
holiday, was almost persuaded by his parents to desert
Christianity. Mr. Woodward sent him this message :
" He that loveth father or mother more than Me is not
worthy of Me," and he returned to Kiungani.
The Bishop came up for a time, and had a great
happiness. Eight persons who had been censured, or
excommunicated for gross sin, came and begged to be
restored. Two of them received Absolution at once, and
three more were to follow. At the same time the Sisters
were able to write of nearly 200 girls in the schools of the
district.
By Ascension Day, Mr. Woodward, after a hohday,
was back at work, bringing with him Mr. Herbert lister.
The schools, though flourishing, had, as usual, to be
closed while the crops ripened, while the boys went bird-
scaring and monkey-scaring. Mr. Woodward utilized
the time by having the teachers as much with him as
possible. Towards the end of the year these native
teachers began a quarterly magazine in Bondei for the
Usambara country, which was the third native magazine
published by converts themselves. When Petro Limo
was in England this year, some one said it was a waste
of health and wealth to improve the Africans, who were
a fading race. With manners superior to those of the
speaker, Petro replied : " Even if it were true that we are
a dying race, we may at least claim the privilege of dying
as Christians."
Of the year 1892 we need only say that Sister Frances,
a new recruit, and most valuable as a nurse, had to be
n^
I^ARCHDEACON J. P. FARLER.
DR. HERBERT LEY.
ARCHDEACON H. W, WOODWARD. REV. WILLIAM GEORGE HARRISON.
MAGILA AND ITS WORKERS.
MAGILA IN THE BONDt COUNTRY
213
sent home in March, and that she died and was buried at
sea. The sorrow was chequered by joy, as Dr. Ley, after
three years in Pondoland, returned to Magila. "If we
had only had a doctor when our dear friends were ill ! "
had been the sorrow-stricken cry of Mr. Woodward.
Passion Sunday, 1893, was a great day at Magila.
The first of all the Bondei race to give himself to the
sacred ministry — Petro Limo, related to the chief Kim-
weri — was made a deacon. Two bishops assisted, and
it must have been an impressive service, with the stately,
gracious presence of Bishop Smythies, and the frank,
bright bearing of the Bishop of Nyasaland.
In the middle of the year Mr. Woodward went to
England, where he joined the Society of the Sacred
Mission, and did good work by his speech at the
Conference of Missions.
And so comes round that sad and yet thankworthy era
for each Mission centre — the last visit of Bishop Smythies.
In its hours of darkest sorrow and bitterest trouble,
Magila had turned to its Bishop, and never found him
wanting. Had that truly apostolic man, with his " care
of all the Churches," a favourite station ? And was it
Magila ? The last Easter he spent on earth was spent
there. On Passion Sunday he ordained Petro Limo to
the priesthood. Very touching it is to remember that this
was Mr. Yorke's first convert. How must his thoughts
have turned to that early and soon-lost teacher. All
the priests in the district assisted — J. E. Griffin,
G. M. Lawson, P. R. H. Chambers, and G. Dale.
After this the Bishop worked hard — too hard, people
said — but for himself it was as he wished.
214 HISTORY OF THE UNIVERSITIES' MISSION
" I have reason to be thankful for our Easter. A week
ago we had a visitation of locusts. I hope they came too
early to do much harm. It was some compensation that
they are liked very much fried ! I hear that there was a
difficulty in getting what we call ' kiteweo,' or ' relish,' for
the boys to eat with their porridge at Korogwe, and they
have been content with fried locusts for a week.
" To return to our Easter. The Church was fairly full
for the Three Hours' service on Good Friday, and I have
never seen the people more attentive. Hardly any one went
out the whole time, though we were three hours and a quarter
in church. Now, as ever, it is the story of the Cross which
rivets people's attention.
" On Easter Eve I ordained Mr. Gerrish deacon in the
morning, in English, and we had our first Easter service at
5 p.m., at which seven men and youths and one woman were
baptized.
" To-day the church seemed fairly full at Holy Communion,
and 124 natives communicated — the largest number, I think,
we have ever had.
" * C. A. Smythies,
Bishop of Zanzibar."
Something we shall have to say of his visits to the other
stations, but now, just in the face of that great army of
locusts which he still hoped might not come, Charles Alan
Smythies passed away from beautiful Magila, leaving it
beautiful and fruitful still ; for never did his eyes behold
the desolation which fell on that much loved station, and
never again, for blame or praise, did his people see the
chief pastor, who had sorrowed with them in their
manifold afflictions.
CHAPTER XIV
THE USAMBARA GROUP OF MISSIONS
The Magila Group of Missions — Umba — Mkuzi — Misozwe — Mlinga,
the spirit Mountain — Msalaka — First Mission at Korogwe — Mr.
Lister's Work.
IT was a pious custom in olden time to group together
seven churches around some centre, in memory
of the Seven Churches of Asia, and of Him who has in
His right hand seven stars. Ireland, especially, owns
such groups, " in Churches set like stars around some
peaceful hermitage."
Such a group gradually grew up on African soil around
Magila. More or less permanent, sometimes withdrawn,
sometimes started afresh, here entirely abandoned, and
there planted in other directions, yet grouped ever round
Magila, we find such well-known names as Umba, Mkuzi,
Misozwe, Msalaka, Kwa Kibai, besides a larger number
of schools and sub-stations, so that in this region, more
than in any others, the Church may be said to possess the
land.
The story of these stations runs parallel with that of
Magila.
The founding of Umba, and the work of the Rev. C.
Yorke, have been given in Chapter VII. In 1881 the
station was entirely rebuilt, just outside the old town,
215
2l6 HISTORY OF THE UNIVERSITIES' MISSION
and though the houses were still of sticks, plastered with
mud, they were raised two storeys high, as it is healthier
for the Europeans to sleep upstairs. The Rev, H. A. B.
Wilson was in charge here, and the tremendous earnest-
ness of his work resulted in the very unusual conversion
of a chief over seventy : Semkali, the half-blind old chief
of Umba, who was baptized by the name of Henry, and
afterwards walked to Magila with a lame foot, to receive
confirmation during Bishop Smythies' first visit, bringing
his wife with him, and showing the Bishop that they knew
how to walk arm in arm, European fashion, having
noticed a married missionary and his wife doing so.
Some time after he had to be suspended from Communion
for giving the tribal marks with heathen rites, but for
this lapse he was truly penitent. It was Henry Semkali
who introduced the fashion of ratifying deeds thus :
" This is finished in the Name of Jesus Christ."
Very soon after this conversion, the devoted deacon
died. His last letters speak of what is well known to
workers in a heathen land — the power of the evil one as a
presence that can be felt.
" You who live in England don't know what it is. You
recognize Christ's touch, you hear His voice. There is
something in the atmosphere of England which shows at
once that it is tinted with the sweet scent of our Saviour's
presence. . . . But here we see Satan, with extraordinary
power, causing Christ's sheep to fall down and worship him.
I have seen signs of the devil's power here, such as I could
never have believed, had I not been an awe-struck witness,
and wondered how Christ's Church in this land is ever to
spread her wings far enough to cope with this evU. But I
have found comfort in the words " —
THE US A MB A RA GROUP OF MISSIONS
217
" Mid toil and tribulation,
And tumult of her war,
She waits her consummation
Of peace for evermore.''
He died at Pangani, on the way down to Zanzibar, and
his body was brought over by Mr. Wallis, and buried at
Kiungani. One of his native boys wrote of him : —
" We watched by his side and took all care of him j we
put flowers on his coihn, and every day I put flowers on his
grave, and two of his little Umba boys, who loved him very
much, they pray for his peace to Jesus, our Saviour. I am
he who loved Mr. Wilson as his own life, and my grief is great."
Archdeacon Farler wrote : —
" I have lost the best, the truest, and most lovable fellow-
worker that man could have. Dear Wilson is dead. What
a loss to the Mission ! What an awful loss to Umba ! I have
never felt a death more."
It was Mr. Whitty first, and then Mr. Geldart, who
stepped forward to fill up the blank. But by 1884 Mr.
Geldart perceived that Umba was ceasing to be a good
centre, the villages around being more or less " dead "
{i.e. deserted).
The third station, opened near Magila, was begun at
the entreaty of the natives. There was a town in the
midst of those Makumbe who had most bitterly
opposed the building of Magila Church, called Mkuzi.
Lying about ten miles from Magila on the road to
Pangani, it is the great timber-producing district,
and the centre of a hundred villages. Here the Rev.
F. A. Wallis saw the chiefs, and marked out the site for
a cottage. He took charge, and the next year a house
2l8 HISTORY OF THE UNIVERSITIES' MISSION
was begun, and the Mission boundary planted with
cocoanut trees.
Mkuzi was often left entirely to John Swedi, who joined
Mr. Wallis after the house was built ; but Mr. Wallis
was constantly there, and in two years' time had five
converts ready to be catechumens, who were admitted
on St. Bartholomew's Day, one of them, Semgogo, being
a relation of the Christian chief of Umba.
But the work was uphill indeed. One day a young
native convert to Mohammedanism paid a friendly visit
to Mr. Wallis, and in the course of conversation an-
nounced that he had taken a captive in " war." The
" war " proved to be a brutal attack on a poor Digo
woman, whom he murdered, and whose girl of twelve
years old he secured and sold for forty-two dollars. Mr.
Wallis convinced him of the sinfulness of his act, but the
result was that the Wa-digo made reprisals and attacked
Mkuzi by night. Mr. Walhs' cook, Nguruwe, unfortu-
nately went outside the mission enclosure (which the
Wa-digo respected), and fired ; the Wa-digo fled, leaving
him with two arrows in him. When a piece of one was
drawn out, he licked it, and crying out that it was
poisoned, begged to be baptized. As he was one of the
five catechumens, Mr. Wallis, supporting him with one
hand, baptized him with the other ; and in a few
minutes he passed from all the confusion and noise.
This was the second baptism at this place.
Nine miles north of Magila stands Mlinga, the spirit
mountain, its bare, precipitous peaks rising above the
woods of its lower slopes. It was veiled in mystery,
for here, tradition said, dwelt spirit ancestors of the
Bondei ; these spirits made known their will in dreams
THE USAMBARA GROUP OF MISSIONS
219
to their terrified descendants, calling on them to sacri-
fice a bullock, or to forbear certain rites or dances, till
they were appeased. Worse still, if any rash mortal
dared the ascent of Mlinga he disappeared from human
sight, so deadly were the dangers of that fatal hill.
Close to the mountain stood Misozwe, and here in 1881
Mr. Woodward interviewed the chief man, Semhando, and
saying he had come in answer to many invitations, chose
the hill Manundu for the station. But, though the field
was " white to harvest," more than three years passed
before a permanent settlement could be made — solely
for want of means and workers.
Building began at Easter, 1883, and permanent
buildings were planned — a central square, with cloisters
round, and church, school, houses, hall, etc. — but as yet
only one house was built. From this time Misozwe was
pretty regularly visited, chiefly by Mr. Woodward ; but
it was September 1884, before Mr. Whitty, a reader,
took up his residence there.
On Bishop Smythies' first journey in the Bonde country,
Mkuzi and Misozwe received their first episcopal visit.
At Mkuzi the chief asked to entertain them, and received
them under some cocoanut trees. He was assisted by
two of his twelve wives, who, with their women, served
them standing, not presuming to sit down before their
lords and masters. John Swedi gave the Bishop hints
on native manners. First they washed their fingers,
and then with them helped themselves to a little of the
rice, which, with meat and gravy poured oyer it, formed
the repast. John assured the Bishop he need only eat
a little of it, and the chief imitated this European dignity,
but his sons and followers finished all off with great relish.
220 HISTORY OF THE UNIVERSITIES' MISSION
At Misozwe the chief asked what was the use of their
coming if they went away again directly.
The Bishop's visit next year included an expedition to
brave the spirits of Mlinga. They selected a market
day, and, in the sight of the assembled people, the Bishop,
with Mr. Woodward and four native boys, set forth at
6 a.m. and went up through the scrub, enjoying the
lovely ferns and undergrowth, and emerging on the bare
precipices, ascended to the highest peak — 3,500 feet high
— and looked out over the mountainous country to
the west, and the plain dotted with villages to the east.
They planted a pole, tied a handkerchief to it, and then
descended again — having taken just six hours about it —
while the people gazed in wonder.
After this the mountain was ascended several times.
In June, Dr. Petrie and the Rev. J. C. Salfey cut two small
trees and set them on the summit, in the form of a cross,
as a sign that the God of the spirits of all flesh had taken
possession of MUnga.
Soon after, as Mr. Whitty and some boys were about
to go up, eight Bondei asked leave to come too ; and
the same thing happened when Mr. Kerslake went up ;
for now the spell was broken, they experienced a sort of
fearful pleasure in daring the ascent. Mr. Whitty even
had tea on the top, and no vengeance had followed !
In 1886 the Rev. H. W. Woodward came to reside
at Misozwe, and at once built the first church there.
Its walls were of brick, with open clerestory, supported
on posts, and temporary roof ; an apsidal baptistery
at the west, while a permanent chancel was begun at the
east. It was used unfinished on Trinity Sunday, and for
the first time the people brought first-fruits of Indian
THE USAMBARA GROUP OF MISSIONS 221
corn to offer in church, instead of leaving them to rot
on the ground in honour of the spirits ; whilst a man
who wished to sacrifice a goat to Mlinga, because the
stakes driven in by the Christians hurt the spirit's head,
was openly told to provide it himself, and not ask them.
During an outbreak of small-pox, too, numbers gave up
their charms and were vaccinated, and of these not one
caught it. At Mkuzi as many as ninety-seven were
vaccinated in one day. Their names were taken, and the
result carefully watched. A few developed the disease
in a mild form, but none died.
There was a Christian wedding at Misozwe this year
— the bride only just baptized, the bridegroom being a
communicant. The day began with a celebration. At
nine the bride arrived, and was received with a salute of
guns. The first part of the service was open to all, in
the outer part of the church, the last part at the chapel
altar. Then for three long hours they sat on chairs
receiving presents, with umbrellas (the African's idea
of perfect honour and glory) held over their heads, while
women danced and boys played around. They were not
conducted to their house pick-a-back (Mr. Woodward
stopped that), and they only went in backwards.
The next important event was the dedication of
Umba church, where an improvement on the system of
free seats had been devised, in that there were no seats
at all, except a few for old people ; only matting or cocoa-
nut leaves. The Bishop dedicated it in the name of St.
John Baptist. Though Umba had not many villages
near, yet it was a regular halting place for people on the
way to and from the coast. At this time the Rev. J. C.
Key was priest in charge ; in 1889 he combined Msalaka
222 HISTORY OF THE UNIVERSITIES' MISSION
with Umba. In 1890 we find Granville, a native reader,
in charge of both stations ; nor has any European since
resided there. The school, however, continued ; and
it must be remembered that the two native Bonde priests
were both Umba boys.
The growth in the work of native teachers and evan-
gelists is nowhere more remarkable than in this district.
Henry Nasibu, and his wife Emma, were sent from
Zanzibar to Misozwe to take charge of the girls' and boys'
schools respectively, and Henry sent a very good report
of his work, saying he was preparing ten catechumens
for baptism, and mentioning his difficulty in making
people remember which day was Sunday. " Although
the flag is put up every Saturday evening, some of them
quite forget the day unless I go to them ; then they say,
' To-morrow is the day of God.' "
Mr. Salfey, writing in 1890, shows that the Mlinga
superstition was not extinct : —
" As I write, Mlinga, the sacred mountain, faces me, and
the light and shade upon its surface is truly charming.
Between us and Mlinga several villages are visible ; at one
of them lives the minister of Sekiteke, the chief of the evil
spirits. He now and then gives forth that Sekiteke wants a
bull, for which formerly the people were simple enough to
subscribe. I need not say that the minister of Sekiteke got
more of the bull than all the evil spirits together. . . . The
latest mandates that Sekiteke has launched forth are that
drum-beating at night is a cause of disturbance to his spirit-
ship ; that no dances are to be indulged in, or lights carried
about at night. . . . May God soon deliver these dear people
from their delusions about Sekiteke and all his clan."
So thoroughly did the supposed wishes of Sekiteke
THE USAMBARA GROUP OF MISSIONS 223
dominate the Bondei, that on one occasion, when the
corn was ripe, information was sent throughout the
country that no one was to harvest his crop, or terrible
consequences would follow. This order was very gene-
rally obeyed, acres of ripe corn being left to the monkeys
and birds, or to rot on the land.
Turning to Mkuzi, we give a bit copied at random from
its Record Books, during Mr. Wallis' absence. It shows
the sort of journal kept constantly at all the stations : —
" November, 1889.
" 2 1st Sunday after Trinity.
" Lawrence Kombo interpreted.
" A good congregation, although it was market-day here.
Subject : ' Mohammed not the Child of Promise, but Isa
Masiya (Jesus).' Several people from a neighbouring
village asked a good many questions about Mohammed,
and some, who formerly said they were followers of Mohammed,
said they would follow Isa Masiya in future."
In June 1887, Mr. Walhs brought his wife to Mkuzi.
So diligent had been Mr. Irving' s work that they had to
begin burning bricks for a larger church, and a new house
with a baraza upstairs and down. For a year and a half
the usual round of work went on — a work where all the
difficult mission problems had to be faced. How to
oppose child-murder ; how to prevent people from being
carried off as alleged slaves ; how to deal with those who
resort to charms and magic. Verily the wisdom of
Solomon is needed in those who occupy our mission
stations ; and if they sometimes fail in this (as when
one young man went off from Magila, of his own accord,
to try to make peace in wartime — a mistake of judgment,
but one of the bravest acts ever done in the Mission),
224 HISTORY OF THE UNIVERSITIES' MISSION
who shall wonder ? Mr. and Mrs. Wallis made their
mark, and were much missed when sent away at the time
of the blockade in 1888.
Mr. Sparks succeeded to the care of Mkuzi, till he
passed away, and after his death, the Rev. W. Mercer,
a deacon ; in October 1889, Mr. and Mrs. Wallis were
able to return to what was now, owing to the deaths
of so many workers, a heavy post ; for Umba and Msa-
laka had both to be worked from Mkuzi. Alas ! in a
few weeks they were ordered to England on account of
Mrs. Wallis' health, and never returned. The school was
left in Henry Nasibu's hands, while John Swedi itinerated
in the villages, and Lewis Bondo had a large school at
Mwebah.
So well did all go on later at Mkuzi under the Rev.
Godfrey Dale, and then under the Rev. J. E. Griffin,
that the following report was able to be written, which
may be mentally compared with that of a ten-year-old
Enghsh parish : —
*' Any one who has seen the house in the native village
which was assigned to Mr. Wallis when he first came to live
among the people, and then looks at the fine building which
now stands a stone's throw away, will remember to pay a
tribute to the workers who made such a station possible.
The house in which Mr. Wallis lived is now almost a ruin,
but close at hand is a fine stone church and a large stone
house for European residents. The new stone church, called
the ' church of the Resurrection,' was designed by the Rev.
W. M. Mercer, and built by natives under Mr. Allen's direction,
and is the admiration of all who behold it. It will contain
from 250 to 300 people. It was opened in the summer of
189 1, and has since then been the scene of a Christian wedding
and Christian baptisms.
THE USAMBARA GROUP OF MISSIONS 225
" Mattins and Evensong are said every day, Evensong
being fairly attended as a rule. On Sunday there is a Cele-
bration at 7 a.m., to which only Christians come. The average
attendance is from twenty-five to thirty. At 10 a.m. there
is a Bonde service for Christians and catechumens, and another
for heathen in the old church. The attendance at both
services is from sixty to ninety. The Bonde service consists
of three hymns, the Ten Commandments, a metrical Litany,
a Lesson and an address. The boys' school generally averages
from tv/enty to twenty-five, most of them being boarders. . . .
A boy is considered to have made satisfactory progress when
he can read and write in Swahili and Arabic characters,
knows the elements of arithmetic, the geography of Africa,
and has been firmly grounded in the Christian faith ; but of
course our great desire is to send them on to Kiungani, where
they will be trained for the work of teachers and readers,
and, in a few cases, for the higher work of the Ministry."
Msalaka (or Msaraka) has been mentioned several
times. It is nearly three miles from Umba, on the way
to Magila. Being thought healthier than Umba, the
Mission dwellings were removed there, and the priest in
charge was to spend Sundays at Umba, and most of the
week at Msalaka. When the Bishop came up to Magila,
after the fire, he visited the new station to which Mr.
Key was appointed.
In 1890 Sister Agnes wrote of riding to Msalaka for
the girls' treat. No European could now be spared, but
Granville often had a good congregation, and 173 came
for the Harvest Thanksgiving ; while Lewis Bondo had
converted his old father, who was baptized on his death-
bed.
Day, too, was breaking over the Zigua race, a finer
people than the Bonde. Mdami, a powerful Zigua chief^
226 HISTORY OF THE UNIVERSITIES' MISSION
sent messengers to Mr. Woodward at Magila, asking for
friendship, chiefly that he might secure a good trade
route for his ivory. Mr. Woodward sent an expedition
back under Dr. Castle, the result of which was that one
little Zigua boy came to Magila for education, while Mr.
Woodward began, in the light of his Swahili and Bonde
studies, to pay attention to Kizigua. There was also a
Zigua — Wilfrid Madudu — among the native teachers
whom the Bishop determined to send to Kologwe (or
Korogwe), the station selected. It is on an island of the
river Luvu. These large islands, caused by the parting
of the stream, are thickly populated, the position giving
their inhabitants a sense of safety.
The first Korogwe worker, Mr. Lister, arrived in
Zanzibar, February 20, 1891 ; he was in a few weeks
sent to Magila. At once the Magila boys and he took
to each other. " ' You are just from England, Bwana
Herbert,' said one. ' Yes, I am.' ' Do you know my
mother ? ' I looked in his dear black face, and said :
' Your mother ? ' ' Yes, my patron mother ; she loves
me much, and I love her, and pray for her every night.' "
At last Mr. Woodward, Mr. Bone, and Mr. Lister
started for Korogwe, which they reached on the Feast
of the Visitation, and pitching their tents on the hill of
Fundi, began to build. But Mr. Bone falling ill, Mr.
Woodward had to hurry him back, and for the rest of the
year Mr. Lister held on alone, with two native teachers,
one of whom, Wilfrid the Zigua, worked at Zavuza. So
much was Wilfrid respected that he was soon able to
prevent a father from murdering his son as a punishment.
Mr. Lister pushed on into Zigualand, making friends
with the chiefs, especially with him who had first sent
THE USAMBARA GROUP OF MISSIONS , 227
messages of peace, and thus at least preparing the way
for others ; but, falling ill in Lent, he was invalided to
Zanzibar and England, while Henry Nasibu carried on
the work until the arrival of the Rev. P. R. H. Chambers.
Henry worked so well that at Easter he took over four-
teen boys to Magila, where Mr. Woodward admitted
two as catechumens — Kidungwe, and his friend Mgaya.
So earnest was their preparation that the Bishop short-
ened their probation as catechumens, and they were
baptized in little more than a year, on Whitsun Eve.
" On Friday they did not go to school, but spent the
morning in devotion and instruction, and in the afternoon
washed their clothes and shaved each other's heads, in
preparation for Holy Baptism. Saturday they fasted, and
kept apart from the other boys till 3 p.m., when we began
Evensong. . . . About one hundred came ; our little church
was crowded. . . . After the second Lesson our procession
started out of church, down the hill to the font, built in the
ground with a light roof over it. . . . As the boys knelt to
be baptized we all felt we were engaged in a wonderful work
in bringing to our Lord the first-fruits of this land, where two
years ago the name of Christ was utterly unknown. Then
they changed their black dresses for chrisoms. . . . On
Whit-Sunday the new Christians were present at the Holy
Eucharist in their chrisoms. . . . The names the boys
chose were Herbert Benjamin (Kidungwe) and Charles
Mattayo (Mgaya)."
How, in some of its aspects, the Christian life is
practised by the native teachers, we see from the story
of a Masai, who chanced to be taken as a slave, and being
too tired to hurry on the march, was cut and hacked, and
left to die. When Henry Nasibu found him, many natives
were coming and going to look at him ; but Henry
X 2
228 HISTORY OF THE UNIVERSITIES'- MISSION
got bearers to carry him to a village, and, sending for
the Magila doctor, tended him till, in spite of all his care,
the poor savage died — an unconscious means of teaching
Korogwe folk the lesson of the Good Samaritan.
In October the Bishop visited Korogwe, and preached
to three hundred people, speaking very strongly against
child murder, which was rampant among the Ziguas.
Charms, too, abounded, and the people of one village on
the Luengera, a river infested by crocodiles, made much
money by selling charms to put in the river to keep them
off. The missionaries built a bridge and so took away
their trade. These charm-makers the Bishop compared
to those who made silver shrines for Diana. But it
seems certain the natives do know of special trees or
herbs the crocodiles dislike, and they make the water
safe for cattle to cross by infusing it with these leaves.
It was a disappointment to find that Henry Nasibu
was one of those persons who, though doing well at a
crisis, or when alone, cannot work under others, and in
December he resigned the work in which he had lost
interest.
Some account must be given of the preaching tour
this year, when the Bishop and Petro Limo set forth, as
St. Paul and St. Luke of old, to travel up and down the
land simply to obey the Divine word : " Preach the
Gospel to every creature." They went forward in faith
and hope to village after village, preaching the glad
tidings to old and young.
Leaving Mkuzi on October 2, they preached at
Torondo, a village under Mohammedan influence ; thence
to Jamvi, a place full of Petro's relations. The Bishop
always made a point of eating his fowl and porridge with
THE USAMBARA GROUP OF MISSIONS 229
his fingers, to break down the barrier between the races.
The first night they slept on beds of fresh grass, in a
haraza at Kwa Kibai, the largest Bonde village yet
visited. The next morning they found that Kibai was
an intelligent blacksmith as well as chief, and promises
passed of new tools when he should pay a visit to Magila.
Next day three or four more villages were visited, and
as many on the third day ; getting now among the more
conical Zigua huts, and so making their way to Korogwe,
as already told. The Bishop and his deacon now visited
the river islands, and passed a German caravan carrying
building materials to Mount Kilimanjaro, and so jour-
neyed at last to Vuga, in the Shambala country (the
true Usambara), the historical home of Kimweri, which
is to them what Aix-la-Chapelle was to the German
Emperors — the coronation city, the city of regal func-
tions. Only here can a Kimweri lawfully marry his
wife, and it was held that young Kinyasi could not
claim the title till, on his marriage, he could enter Vuga.
Kimweri received them with a feast, but next day said
he was too rheumatic to see them any more, and they
went on their mountain path to Misozwe — once pic-
. nicking with two German gentlemen, whom they casually
found, and who must have been surprised to find in the
dignified and gracious man in torn white coat the
missionary Bishop of Zanzibar. Finally they reached
Misozwe in time for the Patronal Festival of St. Luke, and,
reaching Magila soon after, had the happiness of finding
Kibai come to ask for a teacher. At once the Bishop
appointed Petro Limo to visit Kwa Kibai from Magila till
he could settle there, and this station was the first practical
outcome of the tour.
230 HISTORY OF THE UNIVERSITIES' MISSION
It remains only to tell of the Bishop's last visits to the
stations owning Magila as their mother.
A sad little story is connected with his last visit to
Misozwe. A native reader, Martin Furahani, with his
wife Mildred, had been in charge of the Mission House,
and, at her suggestion, had boarded ten girls, whom she
brought up and mothered ; and she seems in every way
to have been an admirable person. When the Bishop
came up in Lent 1893, for Petro's ordination to the
diaconate, Martin went over to Magila, and stayed late
for an address to teachers. Returning, he found Mildred
very ill, and in two days she was at rest. After this
Martin grew careless, and at length fell into grievous
sin, but continued to communicate up to Christmas.
When the Bishop arrived at Misozwe, his visit was
saddened by finding Martin without sign of repentance.
Petro tried to move him ; but, alas ! he had to be ex-
communicated. Even then he had no wish to leave the
Mission, but had to be sent away by the German authori-
ties. Two years passed away, and in 1896 we read that
Bishop Richardson was able to restore Martin to the
peace of the Church, and that he was working at Mkuzi
under his old friend, Petro Limo.
At Kwa Kibai the people were so delighted with
their fellow-countryman, Petro Limo, that, hearing he
would not settle there till his marriage, they consulted
together, and determined to hasten the happy day by
bestowing on him the chief's niece. He was obliged to
tell them " he was engaged to another " ; and, in fact,
he afterwards married Blandina, one of the Mbweni
teachers. There is a picture of Padre Petro and the first
eight boys put under his care from Kwa Kibai, and in the
THE USAMBARA GROUP OF MISSIONS 23I
thoughtful face of the African priest we see the impress
on every feature, so purely African in form, of what the
Christian life (and not merely civihzation) can make of
the native races.
The sad drawback in this year was that regular
services ceased in Umba Church, owing to the indifference
of the few remaining people. The poor supply of water,
and the proximity and raids of the Wa-digo, had caused
most of the people to remove elsewhere.
Mkuzi, on the other hand, had a happier record at
Christmas. One of the converts, who had lapsed into
Mohammedanism, now after three years returned and
desired reconciliation.
There is no doubt that the Mohammedans in the
district more or less ' actively try to proselytize the
Christian converts, and the simplest method is to say :
" If you follow Islam, you might have another wife."
They also hinder catechumens by telling them they will
be compelled to eat forbidden food. A child at Cape Town
declined baptism for some time, on the ground that the
Malays had told her that, when baptized, she would have
to eat a whole pig ; and one had unfortunately been
brought into the Home in her sight !
As one reads the Record Books of the Bonde Missions
one can only wonder at the faith and patience which can
work hopefully on in the face of such and so many
disappointments.
CHAPTER XV
TEN YEARS IN ZANZIBAR
Women's Work in Zanzibar — First Synod of Zanzibar — Industrial
boys and girls — Kilimani, the Little Boys' Home — Mbweni
Church — Drunkenness in Africa — Hospital Work — ^Work among
Natives of Zanzibar begun at Ng'ambo.
THE mail from England is signalled ! " These
joyful words, fully understood by those long
absent from their native land, broke on longing ears in
Zanzibar one Monday morning in 1884. At once every
member of the Mission, except the ladies, poured down
to the landing-place, for at last, after a year and a half
of orphanhood, their Bishop was coming. Off they
went in a steam launch, to shake hands on board, and
to bring Bishop Smythies to his new home.
The ladies meantime drew up the little boys and girls
on the steps to greet the new comers. Miss Mills said her
little boys thought it a new kind of service, and some
stood with clasped hands, and devoutly hushed up the
others. Then came the nine travellers, headed by the
long-desired Bishop. With him came Archdeacon Farler
and Mr. Bellingham, who were welcomed as old friends,
while the new ones — scarcely less welcome — were the
Rev. Duncan Travers, and Messrs. Herbert Allen, M. L.
Irving, H. Kerslake, J, M. Lavender and William M.
232
TEN YEARS IN ZANZIBAR 233
Mercer. After evensong in Christ Church a solemn
Te Deum was sung.
Such was the happy inauguration of an episcopate of
which so much has already been told that the wonder is
there is anything left to say. But we have heard little since
Chapter X. of the work on the Island of Zanzibar.
It may be well to remind ourselves what the work
was at this date : —
1st, Mkunazini, under the shelter of Christ Church,
on the edge of the Creek. Here stood the house which,
after being for many years the head quarters of the
Mission staff, was pulled down in 1895. Here also was
Miss Mills' school of fifty-three little boys, from which
was drawn the choir ; a nursery of twenty infants under
the care of Miss Bashford ; and, hving in houses close
at hand, about 150 Christians, mostly old adherents of
the Mission, former pupils, and freed slaves. Later on
were built the Hospital and the Industrial Home.
2nd, Kiungani. The Home for the bigger boys, a
mile and a half from the town. There v/ere now eighty-
six lads there, in charge of two clergy and three laymen.
Here was the printing press and a large laundry, where
the boys washed the clothes of the staff, with Miss
Josephine Bartlett as housekeeper and general superin-
tendent of laundry, cooking, etc.
3rd, Mbweni. The village for 250 adult freed slaves,
mostly married and living in cottages, cultivating their
gardens, and burning lime. Here it was that Miss
Thackeray established her home for seventy girls, des-
tined to become teachers and wives of teachers. The
children of the married couples came as day scholars,
the girls to Miss Thackeray, the smaller boys to a little
234
HISTORY OF THE UNIVERSITIES' MISSION
school of their own, such elders as were suitable going to
Kiungani.
Directly after his arrival, the Bishop began to improve
the industrial work, especially among the girls, twelve of
Miss Thackeray's girls (who were unsuited for teachers)
being put under Miss Allen's charge. In July arrived
THE MISSION HOUSE, MKUNAZiNi (demolished 1895J
Miss Ruth Berkeley ; she at once took charge, and it is
her name, with her sister's, and later on Mrs. Key's,
which are specially connected with this work.
When first the girls were handed over to Miss Berkeley,
they were put on the roof of the schoolroom, where they
lived and were taught cooking and work of all sorts.
As any civilized method of cooking would probably set
the roof on fire, the girls cooked in a native arrangement
TEN YEARS IN ZANZIBAR
235
of a box of sand, with three good-sized stones on the top,
and the fire Hghted between them, while a pot stands on
the stones. But in spite of difficulties the girls did very
well, having a great aptitude for cookery ; and they can
even dispense with the grandeur of the range described
above. Quite little ones may be seen with a cocoanut
KIUNGANI
as a cooking pot, and a few small fish they have caught,
or vegetables from their own httle gardens, cocoanut
juice and a flavouring of capsicum and limes. The girls
bake the native bread daily — small cakes of pounded
rice, set to rise in the sun ; treacle is then stirred in and
the cakes fried in oil. They make other cakes of millet,
also porridge and curry in endless variety. They do not
learn European cookery, as that is done by men.
236 HISTORY OF THE UNIVERSITIES' MISSION
When the girls are old enough to think of marriage,
they are allowed to receive visits from the boys on
holidays, in the beautiful new wing built by Miss Thack-
eray in 1887. Of course the teachers also receive their
friends. Then all sorts of native sweets and dainties
are prepared, and the boys and girls feast together.
Great are the hopes that the boys who are teachers will
take the educated girls, who can help them in their work.
But, alas ! even under mission supervision, the course
of true love will not always run in prepared channels,
and the teachers sometimes think a girl who has learnt
industrial work will make a better wife ; so care is taken
to continue their studies that, if necessary, they may help
their husbands a little, even if they cannot take schools.
These girls now do the washing for the ladies ; and their
needlework, including embroidery, is often admirable,
owing to their clever, supple fingers. They also plait
native mats of strips of palm leaves, dyed in colours.
These mats are used as seats, curtains, and sheets for the
living, and as palls to wrap the uncofhned dead.
It may surprise English people to learn that the
Mbweni girls also, many of them, do field work. But this
is customary for African women ; and after marriage,
cooking being all got through in the early morning
and late evening, and cocoanut vessels and mud floor
requiring hardly any attention, she would have an idle
time of it. But with one baby slung on her back and
another toddling beside her, a woman often works for
hours in the shamba, or even at road-making and building
work. Anything is better than idleness for them ; but
it is said that only two motives will make the African
work continuously and not by fits and starts ; one is
TEN YEARS IN ZANZIBAR 237
intense love for employer or teacher, and the other is the
love of God.
A three days' Synod was held in Christ Church,
Zanzibar, in May, when the Bishop presided. Each day
he celebrated at 7 a.m., at the high altar. The sessions
began at 9.30, the Bishop occupying the throne behind
the altar. On the first day the whole question of poly-
gamy was dealt with, and though there was much debate
and opposite views, the resolutions were passed nemine
contradicente. It was decided, among other things, to
receive no more freed adult slaves from the Consulate.
Another resolution decided that a Theological College
should be established for promising native pupils. Nothing
could at first be done in this direction, but it was
gradually determined to transform Kiungani into such a
college, eliminating more and more the industrial element,
drafting the latter into town, where they could be
apprenticed to trades.
A set of studies was built out of the " Bishop Steere
Memorial Fund " in 1887 for the theological students ;
and this year the examination passed by the lads was a
really stiff one. When we think of the material from
which the boys are drawn, we are amazed at their pro-
ficiency. Nicholas, one of the boys in the second class,
was twelve years old ; he had been born in a slave dhow,
and for two years was in the Boys' Home, his mother
living at Mkunazini, when they were sent to join the
colony at Masasi ; and thus, three years later, Nicholas
was carried a second time into slavery by the Mag-
wangwara, but ransomed by Mr. Porter, and at nine
years old sent to Kiungani. Yet we find this lad
answering correctly such questions as : " How was
238 HISTORY OF THE UNIVERSITIES' MISSION
Melchizedek a type of Christ ? " " What do you think
of Jael kilUng Sisera ? " " How does our Lord teach
us chastity, purity, humility ? " Questions were put in
Church history and doctrine, and he was expected to
read and compose in Swahih and EngHsh, and he
obtained nearly full marks in these two. There is good
material at Kiungani, for Nicholas was a very average
boy-
It is always better, if possible, to educate the native
clergy in Africa than in England ; and now that Kiun-
gani is more entirely the theological college, few of them
need come to England, where the good of their education
is balanced by loss of touch with their own people, and by
an acquired taste for luxuries not easily attainable and
not desirable in a poor church. The result so far has
been a small but worthy set of native clergy, and a large
body of teachers.
In October 1888, the first number of the college
magazine, edited and printed by boys themselves, came
out. It was the first to appear of the three native
magazines, and received the name of Msimulizi or
The Reporter, and was to be had for a farthing a number.
It was not only the boys whose education progressed
so satisfactorily. In 1886 we find the Rev. H. H.
Clarke examining Miss Thackeray's school and reporting
well of papers on the authorship of the Epistle to the
Hebrews, and on the Nicene Creed, as well as on general
Scripture knowledge. The geography of European coun-
tries included some account of their history, and we find
England, German}^ Holland, France, Smtzerland, and
Athens among the places so treated. Some will ask :
" Of what use are these subjects to poor African girls
TEN YEARS IN ZANZIBAR 239
who will never have to teach any one but more ignorant
Africans?" We answer: "Of what use are the same
subjects to English girls, nine-tenths of whom never
teach any one at all? " "That's quite different," is
usually the conclusive and concluding answer to such an
argument, for Africa lovers know better than to answer
a fool according to his folly.
When the new Industrial wing was opened in the
Jubilee year, Archdeacon Hodgson and the girls decor-
ated the place with Jubilee flags. The procession looked
very picturesque, moving among the palm trees, headed
by the beautiful cross given to Christ Church by a lady
in memory of General Gordon, and now first used.
It was inscribed : —
" In memory of C. G. Gordon, R.E., C.B. Born, January
28, 1833. Called into Egypt, there he bore his Master's Cross :
defending the defenceless, he died at his post within Khartoum,
January 26, 1885."
After the Bishop came the industrial girls in blue dresses
and scarves and red kofias — the school girls in red and
white. Singing Swahili hymns, they passed into the
house, where Psalm Ixvii. was chanted, and heartily these
young cultivators of the ground sang of the time when
the earth should bring forth her increase.
The new wing, which was most complete in every
way, was Miss Thackeray's gift to the Mission.
Christian charity towards the sick has ever been a
great means of drawing hearts to the Church, since the
days when our Lord " laid His hands upon a few sick
folk and healed them." We have seen this was the case
on the mainland ; and here in Zanzibar, the hospital
2240 HISTORY OF THE UNIVERSITIES' MISSION
work went on as it could. In this same year the Dis-
pensary which Mrs. HalUday (Miss Bashford) had worked
for was built.
The Jubilee festivities had been kept before at
Kiungani, but in Zanzibar itself on July 9. There were
many Indian merchants, and these, of course, were sub-
jects of the Empress of India. The whole town was like
one garden. Loyal addresses were made in a tent blazing
with silks and jewels. Then at 4 p.m. was laid the
foundation stone of a new hospital, the gift of Tharia
Thopan, a merchant, to the city. A golden trowel was
used, and the stone laid to the music of the Sultan's band,
lent for the occasion. In the evening thousands of
people walked about looking at the magnificent illumina-
tions and fireworks. Some of them asked if the English
would " write and tell Victoria how nice it was." The
grand finale was a game of football played by the Kiun-
gani boys in smart blue and white caps given by an
Indian, with many thousands looking on.
And then some one did " tell Victoria," for her
Majesty graciously accepted the copy of Central Africa
which contained the account.
In 1888 died the Sultan of Zanzibar. Seyid Barg-
hash was born in 1835, being a younger son of Said bin
Sultan, ruler of Muscat and Zanzibar. On the latter's
death, the kingdoms being severed, Barghash claimed
Zanzibar, and for this presumption was, on the accession
of his elder brother Majid, exiled to India, with the result
of a great widening of his mind ; so that when, in 1870,
he succeeded his brother, he had laid up a store of wisdom,
which made his eighteen years of rule a time of great
progress for Zanzibar.
TEN YEARS IN ZANZIBAR 24I
He showed great appreciation of English influence,
and Hstened to our counsels, while he treated the Universi-
ties' Mission with uniform kindness. He accepted the
inevitable gracefully, and from the time of the first
treaty, restricting the slave trade, he kept loyally to its
terms, though at a great loss of income. So good a
financier was he, however, that he managed to die rich.
Much depressed by his troubles with the Germans and
Portuguese, he fell ill, and was taken to Muscat for the
benefit of the voyage. Getting worse, he caused himself
to be carried back to die in his own palace, which he did
not actually reach alive.
He was peacefully succeeded by his next brother,
Khalifa, a mild man, very friendly to England.
It must not be supposed, however, that' Arab friendli-
ness extends to permission to convert Mohammedans.
Christians may have a right to their rehgion, but once
a Mohammedan, always a Mohammedan, on pain of
death is the rule, as the following story shows : —
There was an Arab gentleman, Abdullah bin Mohammed
by name, who had been taught by Bishop Steere, and
as long as he was only an inquirer he might stand at the
end of the Slave Market Church, and no notice was taken.
But one day he uncovered his head, and knelt down
among the Christians. The next day, the enlightened
Seyid Barghash sent him to prison ; and there for three
and a half weary years he remained, scorning all offers
of freedom at the cost of his rehgion. All his Christian
friends could do for him was to supply him \vith food,
and to receive letters from him declaring his full trust
in Christ. Then he fell ill ; and there, in the utter lone-
liness of a prison, with none to applaud or console him
242 HISTORY OF THE UNIVERSITIES' MISSION
he who had never tasted the joys of Christianity among
the faithful, and whose only privilege was to suffer for
his Master, was content to die a captive, unbaptized.
Occasionally we have referred to Miss D. Y. Mills'
work among the little boys, whose home for so many years
was at Mkunazini. Here the little slaves, when released,
came, and here they stayed, till old enough to go to
Kiungani to be trained as teachers, or to the home for
industrial work. Here the saddest stories are heard.
" My new child," she writes, " who looked quite fifty
when he came, and was a mass of sores, does not look
more than twenty now, so I hope in a year something childish
may come out. He is an odd little morsel, but learns fast."
In 1893 it was decided to begin building a new home
for the little boys, quite out of the town, near Mbweni.
By the middle of 1894 this was ready, and Miss Mills and
Miss Clutterbuck moved into it. Kilimani — " the House
on the Hill " — has a much cooler climate than the town
of Zanzibar, of which there is a lovely view from the
windows. The boys felt at once the benefit of the
change.
" Some of them are such miserable, sickly little creatures,"
says Miss MiUs. " Petro has arms and legs Hke knitting
pins, and such a Httle pathetic old face ; and Azub has no
body to speak of, but great swelled cheeks, like a balloon.
Cypriani and Bernardo can scarcely walk, and are always
ailing, and WiUie has a very weak chest. . . . We do not go
in for much schooling as yet, but do a lot of gardening, as
the shamba has to be got into order."
This motherly training of the little ones is among the
best work of all done for the Good Shepherd ; and what
must motherly love be to those living in a town where a
TEN YEARS IN ZANZIBAR 243
few years before a woman threw her own babe into a
raging fire, to save herself.
The work among adults, living in homes of their own
at Mbweni, is not often recorded in the Mission history.
Perhaps it is more like a well-managed Enghsh parish,
which is often happier in proportion as it has less history.
Here in 1888 they lost the services of Archdeacon
Hodgson and his wife. He had been the mainstay of the
orphaned Church when Bishop Steere died, and was now
the leading spirit at Mbweni. As he passed through the
Suez Canal on his way home, he completed Bishop Steere's
great work of the translation of the Bible into Swahili.
With the exception of the Apocrypha, Zanzibar now had
a whole Bible in the vernacular. And for this, the name
of Archdeacon Hodgson should be remembered, alongside
with Bishop Steere's, among those who, from St. Jerome
downwards, have given to their flocks the Word of God
in their own tongue. Like the Bishop, Archdeacon
Hodgson left another tangible work behind him — the
building of a church.
St. John's, Mbweni, is a handsome church, with an
apsidal end, and a fine tower. Here, day by day, the
people from the native plantation come to worship.
The Archdeacon might be seen on a Saturday night
fulfilling the rubric by writing down the names of all
who desired to communicate next morning. One after
another they would drop in — sometimes as many as
sixty — so that each could have a word with his spiritual
father. All came without constraint. On Christmas
Day, 1889, there were 198 communicants.
|In 1892 the Rev. J. K. Key and Mrs. Key (Miss
Emily Woodward) took charge of Mbweni.
244 HISTORY OF THE UNIVERSITIES' MISSION
This part of the Mission work — the adult village —
has long been self-supporting. How happy Bishop
Mackenzie would have been could he have foreseen
such a village when he made a similar attempt at
Magomero !
An adventure which befell Mr. Bone, a lay member,
and Cyprian, a school-boy, illustrates how near to
peril is all this peaceful island work. On St. Andrew's
Day, 1889, they went by water from Kiungani to Mbweni,
but in trying to return were blown by the monsoon
into the open sea, and they spent the night in sight of
Kiungani, but afar off. On Saturday, struggling with
wind and current, they could not make either the island
or mainland, but on Sunday morning managed to get
ashore, hungry and tired, south of Bagamoyo, on the
mainland coast. Cyprian bravely tried to go first, lest
Mr. Bone should be mistaken for a German and fired on,
which actually happened, for this was at the time of the
German unpopularity. But Cyprian's cleverness and
devotion, with the kindness of an Indian merchant,
saved him. The Indian, however, packed them off
in a larger boat, without waiting for food, for the Arabs
were showing their knives. Meantime their friends,
aided by the flagship's officers, had been searching for them
far and wide; and it was a great relief when they
walked into Kiungani at a quarter to six on Monday
morning.
Since Sir Bartle Frere's visit, and the closing of the
slave market, no more important measure had occurred
than that now brought to pass by the tact and deter-
mination of Mr. (afterwards Sir) Gerald Portal, who
persuaded Seyid Khalifa to publish a decree declaring
TEN YEARS IN ZANZIBAR 245
all persons entering his dominions on and after
November i legally free. A second decree declared all
children born after the current year free.
These decrees, if faithfully carried out, would have
meant the extinction of slavery in the next generation.
The names of Sir Bartle Frere, Sir John Kirk, and
Sir Gerald Portal will ever be held in remembrance
among those who have used diplomacy for the noble
object of freeing the slave.
Seyid Khalifa did not live long, however, dying in
February— some said of sunstroke, some said the death
was mysterious. His younger brother, Ali, who suc-
ceeded him peacefully, showed much favour to the
Mission, which he visited on their anniversary. Plenty
of amusement was provided for him. In the printing
office he was asked to print off an Arabic address to
himself, and in the yard the boys had set up a ship,
chiefly made up of oil-cans and scaffolding, from which
they let off twenty-one rockets in his honour ; but he
disconcerted them by walking round the ship to examine
its anatomy !
The Sultan had that month (August) put forth an
anti-slavery edict, more trenchant than his predecessor's,
Mr. Lecky declares the crusade against the slave trade to
be among the three or four perfectly virtuous acts of
nations. Happy those who serve in this crusade !
For some years a Guild had existed at Kiungani among
those boys who looked forward to Holy Orders. It num-
bered, in 1890, a priest, deacon, and twenty members ;
and in this year the Principal (Archdeacon Jones-Bateman)
wrote to Archbishop Benson to tell him of this good
work, and the Guild had the great encouragement of a
246 HISTORY OF THE UNIVERSITIES' MISSION
letter from the Archbishop, dated from Lambeth on
Palm Sunday, sending them his blessing.
" . . . In Africa the prophecy is already fulfilled that
Ethiopia shall stretch out her hands unto God. We pray
Him to fulfil for all races the word of the prophet that
in every place there shall be a pure spiritual Offering, and
that from all nations He will take men to be Priests and
Levites, the ministers of the Gospel. . . . You must never
cease to be on your guard, never cease to be men of prayer ;
and He will make you strong to overcome in the hour of
temptation, and resolute to weed out every evil habit from
among you."
The members of the Guild sent a reply to the
Archbishop, signed by eight on behalf of the rest.
The Guild of the Good Shepherd for girl teachers
was founded in 1885 with twenty to thirty members.
The other Guild of All Saints began on All Saints'
Day, 1887, for any, married or single, who were not
teachers.
These Guilds made it easier in after life to keep
touch with the pupils. But even before this, touch
had been kept ; for in April 1890, we have a record
of all the boys who, from the first trembling group of
five httle unclad slaves in 1864, had passed through the
schools at Kiungani and Mkunazini ; 272 baptized
boys had been educated in the twenty-seven years.
Five only had apostatized to Islam, which holds out
stronger inducements to weak Christians than any other
religion. Not one had returned to heathenism ; seven-
teen could not be accounted for. Thirty-one, while
resolutely refusing Islam, could hardly be called professing
Christians. Two were in Holy Orders ; thirty- two
TEN YEARS IN ZANZIBAR 247
teachers and readers ; and about as many master crafts-
men ; while the remainder (including two interpreters
and four overseers) were porters, cultivators of land, or
apprentices ; two were in slavery ; seventy-nine were
dead.
About this time Archdeacon Maples, staying at Kiun-
gani, speaks of the wondrous change wrought in one
generation on the untaught African.
" And a miracle it is ; for water was not more surely turned
into wine at His word in Cana of old than, by the same
transforming word, new hearts and new lives have been given
to scores of these African lads whom God has sent to us
at Kiungani. It is almost too solemn a subject to trust
oneself to speak of ; but the recollection of those days at
Kiungani — the solemn Eucharists so reverently offered ;
the class-room, where a score of eager hearers, it is no exagger-
ation to say, really seemed to hang on the lips of him who
discoursed to them on the Epistles of St. Paul, these proofs
and many others, which would tell of the reality of the warfare
these lads strive to maintain against sin, the world, and the
devil, as well as their zeal for God and for the extension of
His kingdom, are sufficient to show that at last our best hopes
are being realized, and the Mission is doing just the very work
for which it was called into existence."
This year saw an Industrial Exhibition held at
Kiungani, boys and girls both exhibiting. Coloured
mats adorned the walls, while patchwork quilts hung
like flags from the ceiling. At one end were mats
and fishing nets. Several tables were covered with
needlework, including really good church embroidery,
done at Mbweni. There were also specimens of printing,
hardware, a silver ring, and teak boxes, made by the boys.
Prizes were given, and the work sold. In the evening
248 HISTORY OF THE UNIVERSITIES' MISSION
Lady Euan Smith, wife of the Consul-General, came to
hear and give prizes for singing.
Into the hnguistic labours of Bishop Steere and
Archdeacon Hodgson a worthy successor had entered —
Mr. Arthur C. Madan, who now began his great work of
revising the Bible, so as to make the new edition as perfect
as possible.
The Mission received at this time the honour of a
visit from Bishop Tucker, of Eastern Equatorial Africa,
who, in the absence of the Bishop of Zanzibar, held a
Confirmation in Kiungani Chapel.
Not much has been said in these pages of the question
of drunkenness among these Eastern Africans. The
African in all ages has been much the same ; and it is
said Egyptian wall-paintings still show the slaves from
Central Africa dancing and drinking at their pomhe
bouts. Tembo or palm wine, the fermented juice of the
cashew apple, and, in Uganda, plantain wine, have always
been made, and indulged in to excess. The Arabs have
not made things better. They are not publicly drunk,
but many in Zanzibar are addicted to secret drinking ;
and anyway, their hold over the minds of the mainland
tribes is not great enough to do away with drunkenness.
The European trader, however, does worse — he
increases the evil by his sale of spirits ; and if Eastern
Africa is not as depraved as Western or Southern Africa,
it is because it has been less known. Long before its
Protectorate, Germany led the van in this evil traffic.
Where the British trader brought one gallon into Africa,
the German brought twelve at least, though we truth-
fully own that of late years the Germans have done much
to suppress the traffic. The American brought half as
TEN YEARS IN ZANZIBAR 249
much again as the British trader ; France and Portugal
too did their parts. But the West coast was most acces-
sible, and there the terrible traffic gained the most hold.
Holland, too, had nearly destroyed the Hottentot races
with gin before England set foot in the Cape Colony.
On the East coast, though the Portuguese sell spirits
cheaply along the sea-board, the African Lakes Trading
Corporation steadily refused, and is at least free of the
blood of these tribes, not a glass of spirits having ever
been sold by them to natives in the district from Quili-
mane to Tanganyika. Two independent traders tried
to sell spirits in this region, but one of them perished
horribly as he was drinking with a chief, for a demijohn
of spirits took fire, and he was enveloped in the flames ;
the other quarrelled with the Makololo, and was slain by
them.
At present, though there are spirit factories and even
opium factories on the coast, where wages are paid in
spirits, yet, thanks to Messrs. Moir, Messrs. Buchanan, and
others, it is not carried far inland in any quantity. And
we are glad to record that the Sultan of Zanzibar, acting
through General Mathews, proclaimed that on and
after March 2, 1892, all sale of spirituous liquors to
natives should be prohibited within his dominions, and
that all non-natives should only buy under special retail
regulations. The time will, however, come when the
natives will begin to ask why we forbid them what we
do not always use in moderation ourselves. At present
the Europeans in the country are few, and those are
perforce temperate, or they die ; but European news-
papers reach these lands, and European examples are
quoted by Africans.
250 HISTORY OF THE UNIVERSITIES' MISSION
If England has shown bad examples to these races,
she has shown also the best and noblest, and the years
1891-92 were saddened by the loss of some of these.
Miss Mary Townshend, daughter of Major Townshend,
of Wincham Hall, Cheshire, had long worked for others,
when the loosening of all home ties in middle life set her
free to join the staff of the U.M.C.A. in 1883. After some
training as a nurse at Charing Cross Hospital, she went
out, and for eight years did a quiet work in Africa, of
which little record has been kept : —
" She was in turn housekeeper, nurse, doctor, surgeon,
spiritual guide, sacristan, secretary ; whatever the work of the
hour might be, she would always bring into it the brightness
which springs up in a life given to God, and the sympathy and
grace which were learnt in her Cheshire home."
And when she was called to "go home," there was
peace and happiness. Like the saintly North Anglian
chronicler of old, she asked her attendant to write down
a memorandum of a few little things she wished given to
one and another ; and the last earthly glory she noticed
was a lovely sunset. The natives loved her, and many of
her great Kiungani lads cried like babies as they looked
their last on her earthly form.
She was buried the same day at Ziwani, the Mission
burying ground, which had already for seven years been
the resting-place of the departed. There under the
palm trees lie those who, though they may not be called
martyrs, yet knew the martyr spirit, and are surely
among those " meek souls " of whom it is said that
" The rod they take so calm
Shall prove in Heaven a martyr's palm."
TEN YEARS IN ZANZIBAR
251
Next year Albert Beetham, a business man in Leeds,
who literally " sold all that he had," and worked as
stores superintendent and treasurer at Zanzibar, and
had planned and built the Hospital, passed away on
May II.
A month later Miss Janet Emily Campbell was taken
to rest. She had been drawn by love of God and His
poor (under the influence of the All Saints' Sisters) to
offer herself for training at University College Hospital,
entering as a regular, though unpaid, nurse, and not as a
lady pupil ; and it is said that if ever a disagreeable
piece of work had to be done, Nurse Emily Campbell
was the one to do it. After some years, desiring a life
of more complete self-surrender, she offered herself to
the Universities' Mission, and sailed for Zanzibar with
the Bishop in 1890. For a year and a half she worked
devotedly, nursing the worst cases, till she literally sank
under her work, and on Whit Monday she too was laid
to rest at Ziwani, her favourite hymn, " Art thou weary,"
being sung over her who had so often known weariness,
and counted it all joy for Him whom her soul loved.
Without some record of such lives, history is like dry
bones indeed.
The mention of Miss Campbell brings to mind the
history of the beginning of our Hospital work in Zanzibar,
The Dispensary, which had been at work since 1877,
was now to be made much more useful by the building of
a small hospital. This was rendered necessary by the
removal of the work of the German hospital to the
mainland.
The foundation stone was laid in May 1891. There was
a procession from the church to the site, and there, after
252 HISTORY OF THE UNIVERSITIES' MISSION
the choir had chanted the Psalm, " Except the Lord
build the house," the stone was laid in the presence
of the European congregation.
In about two years the hospital so long wished for
was finished, and opened on Mid-Lent Sunday with a
special service in the Cathedral, when many of the English
sailors attended and a large congregation. Bishop
Smythies and Bishop Hornby, with all present, proceeded
to the new hospital, where a benediction on the wards
was spoken.
The hopes of those who worked for it have truly been
fulfilled by the years of work accomplished already.
The Hospital has been nursed by volunteers from the
Guild of St. Barnabas, to which Miss Emily Campbell had
belonged. This Guild unites hospital nurses in a rule of
holy living, and the advantages of association were now
seen, when, one having fallen in the ranks, two more
nurses were ready to step into her place.
Associations in mission work were just now exercising
many hearts, which, joined to the fact that mission work
does not come by nature, but has to be learnt, resulted
in the foundation of the " Order of the Sacred Mission,"
in Vassall Road, Brixton. This had been done in January
i8gi, mainly by the exertions of Bishop Corfe, of Corea.
This order aimed at training devout young men for the
Church's foreign mission work at its foundation, and
several of these offered for work in Africa.
In March 1893, died the Sultan, Ali-bin-Said, who
for three years had reigned over Zanzibar. One of his
sons, Khalid Barghash, contrary to Arab custom, which
does not often place the son on his father's throne, got
in through a back door, barred the palace gates, and
MISSION HOSPITAL.
ZANZIBAR.
TEN YEARS IN ZANZIBAR 253
declared himself Sultan. Mr. Rodd, the Consul-General,
however, backed up by General Mathews, President of
the Ministry, and by bluejackets from the British cruisers
Philomel and Blanche, summoned him to open the doors,
which order he obeyed, and was promptly removed to
his own house, and Hamed bin Thuwaini, a great-nephew
of the late Sultan's, was placed on the throne. He too
was friendly to the Mission, but this rapid succession of
amiable but weak men has put an end to the vigour of
the Zanzibar dynasty.
During this year Bishop Smythies gathered together
his workers for conference in Zanzibar, in a meeting
known as the second Synod of Zanzibar. First came
the Usambara workers, including Petro Limo. Then
the Rovuma group, headed by the Bishop himself. A
short retreat was first held, during which arrived Mr.
Woodward, from Magila, and then, on June 30, the
Bishop met and addressed thirteen priests and two
deacons, several lay workers being present with leave
to speak. In his address the Bishop spoke of certain
changes he desired to make. Hitherto all working at
Mkunazini, gentle and simple, men and women, had
lived with a common table, etc. It was now proposed
to establish a clergy-house, and to let the ladies have
quarters at the hospital. He said also that he feared
preaching had been rather undervalued among them, and
he quoted the Bishop of Nassau's words : " A missionary
can hardly preach too often if he has that to say which his
neighbours, dying daily, need to hear before their race is
run." Certain Acts, which will be found in the Appendix,
were then passed.
The Rev. F. R. Hodgson and Mr. A. C. Madan received
254 HISTORY OF THE UNIVERSITIES' MISSION
the thanks of the Synod for their labour of love in revising
the Swahili Old and New Testaments.
An instance of the paternal (?) character of domestic
slavery in Zanzibar may be given here. A new boy
came to Kiungani partially paralyzed, as the result of
being tied up by his owner with dried grass soaked
in parafhn oil round his wrists, which was then set
alight. The bums were horrible, and the power of the
left hand was gone. If it be said that in free England
cases of cruelty are frequent, we reply that here it is
against the moral sense of the multitude, and there it is
not. If, however, real cruelty is proved in the Consular
Court, the slave gets his freedom.
Yet the native population needs to be aroused to
the heinousness of such doings by the preaching of
Christianity ; and all these years it seems hardly credible
that no regular mission was established among the towns-
people of Zanzibar. But those only who know not the
inveterate hardness of the Mohammedan heart towards
Christianity will be surprised. Dimly dreamt of by
Bishop Tozer, a small beginning actually made by
Bishop Steere in that mud hut where he preached and
disputed on Fridays ; Bishop Smythies now, at the
close of his life, saw a clearer way towards a mission
centre of work in Ng'ambo, the suburb on the other side
of the creek from Mkunazini. For some time a large
mango tree had been used by various workers as a preach-
ing station, and it had been proposed to send Mr.
and Mrs. Mercer here ; but eventually the Revs. C. R.
Tyrwhitt and W. K. Firminger took up the work
already initiated by the preaching of Yohana Abdallah,
amid a mixed population of some 30,000 Arabs and
TEN YEARS IN ZANZIBAR 255
Swahilis. The house stood away from the main thorough-
fare, so that inquirers could come quietly to hear of the
Faith, like Nicodemus of old, for fear of the Arabs. No
work needs more intense prayer from the Church at
home than this among the Mohammedans. We shall
hear of it again.
This ten years' record will not be complete without
the mention of Miss Shaw, who passed to her rest, in
England, on October 9.
" Like Miss Townshend, Miss Campbell, and Miss Bennett,
Miss Shaw brought with her, wherever she went, true
refinement and delicacy, the same unwearying energy and
devotion to work. To be idle was the only thing which
really seemed to cause her pain or discontent. Like them,
she was ready at a moment's notice to go anywhere and
do anything. But her highest capacity and chief delight
lay in her nursing, and what this was is best known to
those who feel they have owed their lives largely to her
unsleeping, indefatigable care, skill, and judgment, her
invincible cheerfulness, her motherlike tenderness. Nearly
every member of the Mission must have passed under Miss
Shaw's hands during the seven years she was attached to it,
some several times, and that when the lack of a hospital
made nursing even more arduous than it is now."
And thus again we reach the end of Bishop Smythies'
episcopate.
Surely in these latter days we read the lesson of the
transfiguration of human nature touched by .the light
of Faith, and Hope, and Love. The African has been
brought to trust, where once all was suspicion ; hope
has been given him instead of fear and despair ; and he
has something to love instead of objects of hate. " Care
256 HISTORY OF THE UNIVERSITIES' MISSION
makes wrinkles enough on our foreheads at home ; what
then is the impress which centuries of African bloodshed
and insecurity are likely to have made on the human
countenance ? The face of the old chief is a scowl
enclosed in a network of misery lines, and the mere child
seems to have all the cares of his tribe upon him. But
now when we scan a group of these converts, whose
social surroundings are not materially altered, a distinct
change is visible. ' You have ironed the wrinkles out of
their faces,' was the comment made by a looker-on."
And is it not a glorious work to prepare thus for the
time when from those same faces not only wrinkles, but
even tears, shall be wiped away ?
1
iLiPi* ^
1
T^LLm^i^^ '
F
!
WILLIAM MOORE RICHARDSON.
CHAUNCY MAPLES.
FRANK WESTON.
JOHN EDWARD HINE. GERARD TROWER.
RTs^HOP.S OF THE UNIVERSITIES' MISSION. iSoS-IQOQ.
CHAPTER XVI
TWO CHIEF PASTORS
Succession of Bishops — Account of Bislaop Smythies — At Folkestone
Church Congress — -At BerUn — Last Days and Death — Chauncy
Maples' Work — Consecrated Bishop of Likoma — Consecration of
William Moore Richardson — Bishop Maples drowned — George
Atlay killed.
THE succession of Bishops who have led this Mission
is certainly remarkable in Church history.
The saintly hero who led the van, with that tender
chivalry which has won so many " to follow in his train,"
is succeeded by the quiet, hard-working man, content
with laying the hidden foundations, but bold enough to
take the right course, regardless of opposition. He
in his turn gives place to the accomplished scholar and
linguist — the wise master-builder, the very man for
reducing the East Coast language, and for shaping the
constitution of the Mission on lines of self-sacrifice and wise
adaptation to native custom. Then just when, under his
far-sighted rule, the mission field had widened, so that
a man with unbroken bodily powers was needed, came
the statesman-Bishop — the great traveller, whose per-
sonal oversight did so much for the remote parts of his
diocese, and who kept his head amid the rush of politics
and the " scramble for Africa." And when his work
257 K
258 HISTORY OF THE UNIVERSITIES' MISSION
was done, with another Bishop at the extreme end of the
territory, and the need for the longest of those journeys
had ceased, he too passed away.
But if we seem to trace the purpose underlying this
aspect of the work, what shall we say of that which
is at once the oldest and the newest part of the field ?
Towards Nyasa Mackenzie had set his face as a promised
land he was never to enter ; and when once more a
Bishop was sent to the tribes dwelling around Nyasa, he
did but come and see the land, and then he had to leave
it. To him succeeded " the man seasoned and experi-
enced and beautiful in character," who was not even
to reach once more his African home before he too passed
away, leaving his staff to other hands. To this what can
we say but that God shows us here " a part of His works,"
and hides others ?
It now remains to trace the personal history of
Bishop Smythies and Bishop Maples, who have made so
much African Church history.
Charles Alan Smythies was born. at Colchester on the
Feast of the Transfiguration, 1844, his father being
Curate of St. Mary-the- Walls. His mother, early left a
widow, married again, and it was in the Dorsetshire
home of his stepfather, the Rev. G. Alston, at Studland,
that he was brought up, learning that love of natural
objects which crops up all through his life, though he was
not, strictly speaking, learned in natural history. But
his admiration of the beauty of river or mountain scenery,
of the loveliness of flowers on an African hill-top, of the
gracefulness of the flight of wild fowl at Tintagel, attest
the powers of observation trained in boyhood. Educated
at Felstead and Milton Abbas, and afterwards at Trinity
TWO CHIEF PASTORS
259
College, Cambridge, he pursued his theological studies at
Cuddesdon. But he considered that he owed most of all
to the Rev. Father Puller, under whom he worked many
years at Roath, till he succeeded him in the Vicarage.
Mention his name even now to a denizen of Roath, and
one sees the extraordinary impress he left there as curate
and vicar, where he gathered a devoted band of workers,
clerical and lay, who caught from him the fire of enthu-
siasm. He turned the iron mission church into a
beautiful building dedicated in the name of St. German ;
and it is no wonder that when, in the midst of all this life
and work, he was offered the Central African Bishopric,
he definitely declined it. But a year later, when implored
to take the still vacant see, recognizing the Divine call,
he was not disobedient to it, much as it cost him to leave
a parish to which he ever looked tenderly back. He took
his life in his hands, saying it was much better to live
nobly than to live long.
The Rev. E. F. Russell thus describes the Bishop,
as he appeared at this time : —
" Those who met the Bishop for the first time were struck
at once by his commanding presence ; not his stature only,
but his stateliness, a manner dignified and courteous and
singularly gracious. In height he stood about six feet two
or three inches, but his well proportioned limbs and body
took off all appearance of tallness or burliness.
" An American bishop who met him at the Lambeth
Conference said of him, in a sermon preached at Washington,
' He was one of the manliest men I ever looked on —
the picture of manly beauty — a face loving and gentle as
that of St. John.'
" This blending of strength and gentleness in his face
and manner has been often noticed, as for instance by Canon
26o HISTORY OF THE UNIVERSITIES' MISSION
Scott Holland — who once in public spoke of his ' imperial
meekness,' his ' superb benignity.'
" Men of very varied character and views felt themselves,
at first touch, in easy, friendly, trustful relation with him.
His voice and manner and whole aspect seemed to welcome
them. None felt this more than those critics of great discern-
ment in this matter — the children. They had no awe of this
big man, and never scrupled to demand his entire attention
to their small concerns."
When Bishop Smythies reached Zanzibar, one of the
foremost men in the Mission was the Rev. Chauncy
Maples, then at Newala. He was a younger man than
the Bishop, being bom in February, 1852, at Bound's
Green, Middlesex. His mother had been a Miss Chaunc}',
and to her influence he said he owed all that was best in
him. She, in her turn, had owed much to Mr. Bennett,
of Frome (when at Portman Chapel). Educated under
the Rev. Canon Huntingford, and then at Charterhouse,
Mr. Maples passed to University College, Oxford, where
he formed friendships that lasted his life. Oxford was
very close to his heart, as may be seen from his charming
little paper, "In Two Islands," 1 with its description of
the " wide fields of breezy grass through which the
Cherwell wanders."
While at 0-xford, he heard Bishop Steere's touching
appeal for men, to which he and his friend, William
Percival Johnson, responded. From twelve years old he
had desired foreign mission work, and now the call had
come. First came a period of work in Liverpool, and then
Chauncy Maples was ordained deacon at Cuddesdon,
and served as curate to St. Mary Magdalene and St.
' Central Africa, August, 18S J.
TWO CHIEF PASTORS 261
George, Oxford, till he and his friend went to Zanzibar,
within a few months of each other, and Bishop Steere
ordained Mr. Maples priest and Mr. Johnson deacon on
Michaelmas Day. Thus, when Bishop Smythies came
to Zanzibar, these young men had already worked eight
years in Africa.
Turn we now to Bishop Smythies' own work, much
of which has been told. First, be it remembered that
when he arrived he found, besides the Zanzibar work,
on the mainland the stations of Magila, Umba, and
Mkuzi, in the Usambara country ; in the Rovuma
district, Newala, with small stations at Lindi and Mtua,
Masasi being well-nigh abandoned. One solitary mis-
sionary peregrinated round Nyasa, where no permanent
station or mission steamer existed. The European staff
for the whole mission numbered thirty-four, aided by
a dozen natives.
In four years' time Bishop Smythies came home for
the Lambeth Conference, having nearly doubled his
staff of workers and planted a settled mission on Nyasa,
having visited his whole diocese thrice, and parts of it
five times. It is said that even Livingstone had never
in any four years of his life covered more ground.
Before another four years he began to show signs
of wear and tear. Writing from Likoma in August
1891, he says he does not know how he got there, with a
bad sore on his leg, and only porters and a donkey with
him. " A year or two ago I should have thought nothing
of it ; now all the strength seems to have gone out of me."
And this is the utmost plaint ever heard from a man
who peculiarly needed little attentions, being not over
skilful at managing for himself, and who, moreover,
262 HISTORY OF THE UNIVERSITIES' MISSION
dearly loved companionship ; yet he had come 450 miles
in pain and discomfort, riding and walking incessantly,
to do his duty to one part of his diocese.
This journey left its marks on him, and when he came
to England next year, all were shocked at his altered
looks. When he appeared on the platform at the anni-
versary meeting, supported by Bishop Selwyn, on a
crutch, " it was," as the latter humorously remarked,
" not a case of the blind leading the blind, but of the lame
supporting the lame." There was one moment of breath-
less silence, as people took in the havoc overwork had
wrought in that strong frame, and then a tremendous
burst of cheering, which was renewed when the chairman
(Bishop Festing), pointing to the two Bishops, said : —
" You see there soldiers who have come home from a
great campaign, bearing the marks of that campaign. . . .
I may venture to apply to Bishop Smythies and Bishop
Selwyn some of the words which St. Paul uses of himself, . . .
' bearing in his body the marks (or brands) of the Lord Jesus.'
May we not say that they bear these marks — in our eyes
very honourable marks ? "
On this occasion Dr. Laws, of the Presbyterian Mission,
who had so often ministered to the members of our staff,
was present. He spoke of the unhealthiness of the land
where their lot was cast, but added that Christ's com-
mand was clear, "Go ye into all the world," and that
none had a right to add, " provided you can live com-
fortably." But he added that, if they wished for a
heavy death-roll, they would send out few men and
women ; nothing more than overworking mission agents
filled the graves in Africa. He had often nursed the
members of the Universities' Mission as they went down
TWO CHIEF PASTORS 263
into the valley of the shadow of death, and had never
heard a murmur, but rather thankfulness. Strongly he
spoke, too, against demanding statistics of progress.
The Gospel of Christ had been a leaven altering the whole
face of the country ; and they had no right to say,
" Here is the money ; where are the baptisms ? " Was
there any New Testament authority for providing
converts at £2 los. a head ?
It was the enthusiasm roused at this meeting which
laid the foundation of the Nyasaland Bishopric ; and
the Bishop travelled up and down the length and breadth
of England, till, in six months, the £11,000 needed for
the endowment was collected.
In the Folkestone Church Congress he made the
speech of an expert on the methods of mission work : —
" The Church must not be depressed to a lower level to
meet half-way the heathenism of Africa. The Church must
embrace the African and raise him up by her sacraments and
means of grace, and spread a net-work around him, and
raise him up to her high level, not abating one jot in morality
or spirituality of what she requires of her children here at
home. Only so I believe will there be a truly healthy living
Church in Africa. Then only will she dare, as we are daring,
to try to form a native ministry."
Speaking of the danger of the missionary becoming a
chief and assuming rule over his flock, he said : —
" Every missionary has clearly to discern between the
two powers which God has placed in the world — that which
we call the power of the keys, and the power of the sword."
If Bishop Smythies refused to wield the sword of
justice and the sword of warfare, it was not for lack of
264 HISTORY OF THE UNIVERSITIES' MISSION
ability ; and through ail the troubles between Germans
and natives, when a very little would have set the Ger-
mans against the EngUsh missionaries, whom they found
exercising a great — if purely spiritual — power in their
Protectorate, his tact prevented a colhsion, while his
grasp of the situation caused his advice to be sought on
all sides. He acted on the principle that " Missionaries
of the Cathohc Church, whatever other persons might do,
when they had once settled in a country and gained the
love of its people, would never abandon it."
We find Archbishop Benson, in 1890, speaking at
the S.P.G. annual meeting thus : —
" We sometimes wish we could have but one minute's
glimpse of the men who were the makers of England and the
makers of Europe. ... It impresses me that Bishop Smythies
has a part in the history of his o^^^l times. It will impress
posterity more when they look back upon the unsupported
Englishman who told the statesmen of his time that move he
M-Quld not. It was easy to make himself and his missionaries
safe, but what should he do to the sheep that he had brought
out of the wilderness ? "
Next we find the Bishop interviewed by a representa-
tive of the Pall Mall Gazette as to his views of the
European international relations in Africa ; and then, as
ever, he spoke warmly of the kindness of the Germans
to the missionaries.
Lastly, we hear of him at Berhn, holding a private
conference with the Chancellor of the German Empire,
who was most anxious to discover to what party he
belonged, and was quite satisfied on hearing he belonged
" to that large organization which we call the Church of
England." In no sense did the Bishop ask for protection.
TWO CHIEF PASTORS 265
Lord Salisbury had secured that for all citizens of the
British Empire. At a reception in the evening he was
presented to the Emperor and Empress, to the King of
the Belgians, and Duke of Connaught. The Emperor
said to him : " The Mohammedan religion is a very simple
one, and takes great hold on those who profess it. Surely,
in the face of it, there is great necessity for Christian
missionaries to act unitedly." The same idea was ex-
pressed by the Bishop in his farewell sermon, when he said
that if we persist in regarding, e.g. a Roman Catholic
missionary as just the same as a heathen, it is impossible
to avoid feuds in the face of the heathen ; but if we
consider that the truth we mutually hold is far more
important than the fringe of differences which separate
us, all difficulty would vanish.
This seems the right place to remark that by the final
adjustment of " Spheres of Influence " the Universities'
Mission stations are all left in the German Protectorate,
except those on the island of Zanzibar, the islands of
Likoma and Chizumulu, Kota Kota, and the stations at
the southern end of Nyasa, which are British ; Chitesi's,
most of our East Nyasa stations and Unangu, which
are Portuguese.
Of the work of the next year and a half we have
spoken before, and now the great Bishop was to be taken
away from the work to which he seemed so necessary.
Returning from that last Easter at Magila, the
Bishop tried, as usual, to work hard at classes, addresses,
and Swahili revisions ; but weariness became invincible.
He had to give up taking a retreat and a quiet day,
though on Sunday, April 8, he celebrated at Kiungani,
and preached there and at the Cathedral English Evensong.
266 HISTORY OF THE UNIVERSITIES- MISSION
Two days later he delivered his latest address. It
was to the Nurses' Guild. On the 14th he broke down
with fever, and the next day was carried into Mkunazini
Hospital, where Miss Breay and her nurses had the
privilege of ministering to him for three weeks, through
days of utter weariness and nights of sleeplessness.
Grateful and courteous for every little attention, he had
a great fear of being impatient ; but the utmost he said
was : " If only God of His great mercy will grant me some
rest." His nurses believed that he never failed to say his
daily Office. But he grew worse rather than better,
and it was arranged that he should start on May 4, by
the French mail, accompanied by the Rev, Duncan
Travers and Nurse Brewerton.
Just before starting, he sent for two of his Kiungani
boys, Daudi Machina and Yohana Abdallah, to say
farewell. The former describes the scene : —
" The last words that he said were, ' I am going to England
to get well, but I hope God will grant me to return quickly ' ;
and when he had finished these words we knelt down, and
he laid his hands upon us for the last time, and blessed us, and
said. ' God bless you, my children, in all your work ' ; and
we thanked him ; and when he had finished, I closed the
door, and we went back to Kiungani. This was the last
time that I saw him on earth, but that blessing that he left
us, and those last words of his, I can never forget all my life,
for they were as a very great gift beyond all price."
Both these young men are now priests.
The Bishop w;as carried down to the French packet,
and felt exhausted by the farewells on board, but none
thought the end was near. On Sunday, the 6th, the
little Enghsh party said mattins and evensong together.
TWO CHIEF PASTORS 267
the Bishop being just able to give the absolution — his
last earthly ministry. They moved him to a deck cabin
for more air, but that night the watchers gave up hope,
and at 6.30 in the morning Mr. Travers made ready for
the last Communion. The Bishop was half unconscious,
but at the words, " Bishop, the Blessed Sacrament," he
looked up with a sweet smile. Three hours later his
spirit passed to that rest for which he had so earnestly
prayed.
The same evening his body was committed to the
deep, Mr. Travers reading the English Burial Office.
The French sailors who bore him to the stern had placed
a Union Jack over him.
It was a lovely evening, and the ship was held on and
off on a calm sea. The sun had just set, and the new
moon hung in the west, setting slowly ; and at the words,
" we therefore commit his body to the deep, to be turned
into corruption, looking for the resurrection of the body,
"vy^hen the sea shall give up her dead," the sailors lowered
their burden into that greatest and purest of all cemeteries,
among the coral rocks of the Indian Ocean ; holier to
us for the sacred charge it has received, as the body of
the martyred Patteson hallows the waters of the Pacific.
The spot was half-way between Zanzibar and Aden,
500 miles south of Cape Guardafui.
The character of such a man should only be sketched
by those who knew and watched him, and what follows
is in the words of such watchers : —
" I set first that which first impressed all who saw him —
the quiet, unassuming nobleness of the Bishop's presence.
His voice fulfilled the promise of his presence. It took the
268 HISTORY OF THE UNIVERSITIES' MISSION
ear at once, and held it by its delicate quality of genial
friendliness, its frankness, its fulness, which seemed to envelop
you as a pleasant air."
" The mere thought of him — still more the sight — was an
inspiration. Whenever I picture his grand personality, the
word ' apostolic ' always comes to my mind."
" ' A man of God and a man of men,' one has well said
of him."
Turning now to Chauncy Maples, we notice first his
great powers of heart and intellect. He could not write
a description of a mission station in an ordinary way.
In his hand it becomes a polished essay, full of brightness,
with allusions to all manner of interests.
Wherever he was, he easily learnt the language, and
his linguistic work in Makua, Yao, and Chinyanja is
valuable. While at Masasi we have graphic descriptions
of the village and notes on Makua customs. His series
of " Newala Papers " make a graceful book. With
something more than a superficial acquaintance, he
sketches the flora, animals, and birds of Newala : the
school, the village schoolmaster, " Our Christian village,"
the villagers, and " Witchcraft in Newala." All these
are painted with the practised manner of one who might
have made literature his vocation. Here is a delicious
bit on the view from his Newala home.
" Those who have found by a glad experience what wealth
to the religious feeling is brought by such a view as this, in
which the idea of boundlessness is pre-eminently that which
it calls up in the mind and the imagination, will realize what
an immense gain and what a real possession we have thus
secured in settling on the Newala hills. Certainly we, whose
lot it is to live almost alone . . . are not unmindful that
TWO CHIEF PASTORS 269
this lasting joy is given by God Himself, to be to us an especial
boon and solace."
His method of directing others was to work with them.
Thus when superintending printing, building, or cookery,
he would lend a hand and do the work with skill. He was
well read in theology, and had a great aptitude for
natural science.
Canon Scott Holland, speaking after his death,
described Chauncy Maples at Oxford as one of those
delightful young fellows who may remain much the same
to the end ; but accepted responsibility, and grace
responded to, made him what he was.
He had worked at Likoma in conjunction with Mr.
Johnson ever since 1886, with the title of Archdeacon ;
and when, soon after Bishop Smythies' death, Bishop
Hornby was compelled to resign, the two dioceses were
vacant together. But Bishop Hornby had brought back
word who must be Bishop on Lake Nyasa.
" There was onl}'- one man in all the earth of whom it
could be said to be right that he should be put as Bishop and
lord over that heroic friend of his, Johnson, and that man
was Chauncy Maples."
But the offer, at once made to him by the Archbishop
of Canterbury, would have been declined, had not his
lifelong friend, Mr. Johnson, persuaded him to take
advice before deciding, and he arrived in England in the
spring of 1895, and in the April number of Central Africa
it was announced that he had accepted the office, with the
title Bishop of Likoma.
At the anniversary he preached on Philippians iii. 13,
14, and it is curious to notice how " pressing towards the
270
HISTORY OF THE UNIVERSITIES' MISSION
mark " — pressing forward — seemed the dominant idea
of his life.
Bishop Maples received consecration on St. Peter's
Day — a memorable occasion, for with him were con-
secrated Canon Awdry as Suffragan Bishop of Southamp-
ton ; the Rev. William Moore Richardson for Zanzibar ;
Bishop Dart for New Westminster ; and Bishop Anderson
for Riverina. As, a few months later, Bishop Awdry
exchanged into the new diocese of Osaka, Japan, all five
were ultimately missionary Bishops. This last great
function of Bishop Maples' life was a grand and soul-
stirring one, from the moment when, to the soft, exquisite
singing of St. Paul's Cathedral choir, that stately pro-
cession moved up the nave, with the cross of Canterbury
and the staff of London gleaming over all.
The sermon by the Rev. Canon Jacob, so soon to
become Bishop of Newcastle, was grandly suggestive on
the words, " Heir of all things."
" And to-day the Universities' Mission to Central Africa
presents for consecration, as the heirs of the saintly, states-
manlike Charles Alan Smythies, of that great linguist, philo-
sopher, and missionary, Edward Steere, and of that true-
hearted, faithful, pioneer servant of God, Mackenzie, whose
bones lie near the Zambezi river, not one Bishop but two, to
develop a work which has now enlisted the services of 82
Europeans and 109 African workers. Heirs, my brethren,
of such men as these, you will yet remember that you represent
the Heir of all things. To one of you the difficulties and
blessings are known, and you bring to Likoma and Nyasaland
the experience of a trained missionary."
Among those who assisted the Archbishop in the
laying on of hands were the Bishop of St. Albans
TWO CHIEF PASTORS 27I
(Chairman of the Universities' Mission), the Bishops of
London, Peterborough, Guildford, Southwark, Stepney,
Thetford, and Bishop Hornby.
The farewell to England did not tarry. It was spoken
at St. John's, Red Lion Square, when Bishop Maples
asked his friends to pray that he might have the gift of
patience, adding simply that irritability was a great snare
to dwellers in Africa. And so he started on his journey,
intending to go overland by the Rovuma route. At
Zanzibar he picked up Joseph Williams, and, being
unable to get porters on account of native quarrels, he
decided to go via the Zambezi, thus retracing the steps
of the first Bishop, though entering it by the Chinde
mouth. Here, curbing his intense desire to " press
forward," he tarried several days, some fifteen or sixteen
English residents wishing for services.
There he spent the ninth Sunday after Trinity, receiving
a memorial from the few Englishmen, promising to do
all in their power to support a clergyman if he would
send them one, which he promised to do at the first
opportunity, so as to minister not only to them, but to
the crews of gunboats cruising in those waters, and to
travellers passing backwards and forwards on the river
route.
The river journey to Chiromo, at the junction of the
Shire and Ruo, was trying, and the Bishop preferred
to walk to Blantyre, the Scotch Mission station, through
the fine coffee plantations. Here he spent three
days, including Sunday, when he celebrated in the
house of the African Lakes' Corporation. And afterwards,
at the request of Dr. Hetherwick, the Scotch
minister, he took morning service in his church.
272 HISTORY OF THE UNIVERSITIES' MISSION
Conversation turning on the deaths of some Anglo-
Africans, the Bishop said to his companion : " Well,
Williams, we have been in Africa nearly twenty years ;
we cannot expect to live very much longer out here."
Thence he went on to Mount Zomba to see the Com-
missioner, with whom he had a long talk, and here he
heard much about Kota Kota, a new station he had
started on the lakes' western bank, where he meant to
go at once.
On the 28th he again embarked on board the
Livingstone at Matope, and by September i had reached
Fort Johnston, just where the Shire leaves Nyasa. Here
he received letters saying how everybody was waiting
to have his advice before progressing with their work, and
most anxious he felt to be once more among his flock,
deeming it fortunate that these letters came by the
Sherriff, the little steel Mission sailing boat.
" We arrived here at 4.30 p.m., and by an extraordinary
piece of good luck, only four hours afterwards, in came the
Sherriff from Likoma, with letters dated thence on August
26th. The boat has made a good passage, and now we shall
be able to start away to-morrow evening ; and I daresay I
shall be at Kota Kota in four or five days' time, and thence
on to Likoma by about the loth or 12th of the month."
So he signed his death warrant !
On Monday he embarked in the Sherriff, with his
packages, including the sacred vessels which had been
so useful on the journey. The English gunboats were
lying in the bay, and they saluted each other — the
Sherriff sailing to Nkopi, where she took in food. After
supper the Bishop said prayers, and then a storm began
to blow so severely that, after passing Monkey Bay,
TWO CHIEF PASTORS 273
Ibrahim, native skipper of the Sherrijf, said they must
run for shelter to the east coast. But Kota Kota was on
the west, and the Bishop said: " Go on." He thought
of Mr. Sim wanting him there, and others waiting at
Likoma. 11.30 passed — Mr. Wilhams was asleep in a
grass hut in the stern sheets ; the Bishop, in his black
cassock, was still up, and directing the sailors to look
out for rocks. The mainsail was reefed, and they were
sailing under the fore and mizzen. Suddenly the little
boat broached to, and, the waves rushing over her,
all were in the water. " Where is the Bishop ? " called
out the boys. Then Ibrahim and Isaiah, faithful to the
last, pushed two boxes together, and put him on, pushing
him as they swam. He was a good swimmer, but his
cassock hindered him. At last a great wave coming over
them, and the boxes beginning to fill, he said quietly to
the boys, " You must not die for me ; if you are
spared, tell Mr. Johnson that I am dead." Just that ! —
in the supreme moment, Christ-like, there is a thought for
his fellow-sufferers, and a message to the faithful friend
and fellow- worker. " Then the water choked him, and
he sank," said Ibrahim, who waited near the spot a long
time, but saw him no more. In two hours the natives
managed to reach an island four miles off, close to Rifu —
a fort manned by Sikhs — and there they made their
report. Some days later they carried the news to Kota
Kota, where rumours of the terrible tidings of two white
men drowned in the lake had reached Mr. Sim. He
significantly wrote : " The Bishop and Mr. Williams
are coming overland," hoping against hope that it was
not these two. But on the 13th Ibrahim and the
crew reached Kota Kota, and sent to tell Mr. Sim, and
274 HISTORY OF THE UNIVERSITIES' MISSION
helped him to send out search parties, with the result
that one under William Kanyopolea found the Bishop's
body on the rocks at Rifu, near where he sank. It was
known by a bit of the cassock still on it, but, after a
fortnight in the water, the face was unrecognisable.
A white flag with a red cross was laid over their
precious burden, and so they reached Kota Kota on St.
Matthew's Day. It was absolutely impossible to send
the body any further, so it was at once buried on the
spot where the chancel for a future church was marked
out. This grave became, as Mr. Sim said, a guarantee
for the permanency of Kota Kota as a station. So passed
away almost the senior clerical member of the Mission,
and with him the senior layman.
Joseph Williams had been drawn to the Mission by
the influence of Bishop Maples, when at Liverpool.
They made their first voyage to Africa together, and
together they went on their last journey, having worked
a good deal in the same stations. He was not a scholar,
yet he knew something of three native languages.
" How effective, too, was that slave stick, well known
for some months to the porters and station-master of our
neighbouring station (it has been said that he once lectured
on it on York platform, while waiting for a train), or that bit
of bark cloth, or the chief's dress, which he showed you so
often how to fasten without buttons or pins, or the printed
Swahili Prayer Book ! How real everything seemed to us
as he showed them, and talked of them ! "
It is interesting to know that the box of sacred vessels
was brought ashore, uninjured, by one of the crew.
In speaking of the powers of mind of Bishop Maples,
something has been said of his character. Yet we
TWO CHIEF PASTORS 275
must add the testimony of Mr. Vaughan-Kirby, the
lion-hunter.
" I am proud to think that I can claim more than a mere
passing acquaintance with one whose name is, and ever will
be, associated with so much noble work in that Dark Continent.
A genial, kind-hearted Christian gentleman, broad, liberal-
minded to a degree, and of steadfast purpose, he was the very
beau ideal of a missionary. I shall not readily forget his
earnest, simple, straightforward address at Chinde as he was
on his way home for consecration."
Another who knew him well says : —
" The central point around which all other gifts and
graces revolved was zeal for God. This zeal, in the early
days of his life, may have, on occasion, outrun discretion.
But as his experience increased, it shone with a steady light,
which assuredly was also a beacon to his fellow-workers. . . .
To the earnestness and eagerness of his nature, impatience
would naturally be allied. But this fault must, to a great
extent, have been conquered. We are told he would sit for
hours on the ground, cross-legged like a native chief, listening
to a difficult case, before he finally delivered his opinion.
Thoroughness was another strong point with him. He could
not bear scamped work ; he gave his best, and he expected
others to do the same."
But even before the fatal upset of the Sherriff, another
of the Likoma party had entered into rest. George
William Atlay was son of Bishop Atlay of Hereford.
Educated at Marlborough, and St. John's College, Cam-
bridge, he decided, in his final year at the University, on
joining the Central African Mission, feeling specially
drawn to Nyasaland, by its Archdeacon, who preached
276 HISTORY OF THE UNIVERSITIES' MISSION
the sermon when he was ordained at Hereford, his
father rejoicing much at this offering of his son.
He went out in 1891 with the Archdeacon, and worked
at Likoma, where his labours were much blessed ; and at
Easter 1895, he baptized twenty-five men and thirty-
four women, his communicants numbering more than one
hundred.
On St. Bartholomew's Eve the school broke up as
usual for a week's holiday, and Mr. Atlay, with an
Enghshman's love of sport — much needing a rest and
change — went out with some of his boys to hunt on the
mainland. On his way to the boat he met Miss Palmer,
and said good-bye, drawing her attention to his httle white
kitten, which he was taking with him in his coat pocket.
And so he went out, as Mr. Johnson said, " to hunt
rest, and please God, he found it." For the Angoni
were on the warpath. The Angoni are part of the same
nation as the Magwangwara, and dwell on both side of the
lake. At this time they were under three chiefs : (i)
Sonjela's men, who had nothing to do with this war ;
(2) Mlamilo's — this chief is friendly, and claims suzer-
ainty over our lakeside stations on the east of Nyasa ;
(3) those under Zinchaya, who had a standing grudge
against all Europeans, for the strong anti-slave trade
measures of both English and Germans. It was these
last who were on the war-path on the eastern shores,
just where Mr. Atlay had settled his little camp. He and
two boys, Wilfrid and Edward, were taking a siesta after
lunch on the 26th, in the grass hut, when a party of An-
goni rushed past, scattering the boys, who all fled except
James Kempekete, who awoke the sleepers, and only
fled on being attacked with a club. Wilfrid and Edward
Tin: ' CIIAUXLV MAPLli Al .MO.\KL\" I,A\' LAKt .WASA
'"(PI'
^
REV. GEORGE W.M. ATLAV.
REV. ARTHUR G. B. GLOSSOP.
REV. ARTHUR ERASER SIM. DR. ROBERT HOWARD.
WORKERS IN NVASALAND,
TWO CHIEF PASTORS 277
were at once seized, but they watched the end, and as,
owing to Mlamilo's influence, they afterwards returned
free, we know what followed.
On being awakened, Mr. Atlay arose, and faced the
Angoni, holding in his hand his Winchester repeating
rifle, loaded in all ten chambers. There stood the
savages, brandishing their clubs. In his hand were
ample means of defence, and in one instant he knew
" some one had blundered." They were mistaking him
for a political agent, and taunting him with having taken
away their power in the Lake villages. It seems doubtful
if he could speak their language, but in that one instant
he made up his mind he would not save his life at the
price of shooting down his murderers. "As a sheep
before her shearers," he seems to have said nothing,
while they pushed him about and hit him in the side with
a club. That it was not the dazed patience of a stunned
man we know, for the boys saw him cover his face in
prayer, and heard him say " Amen," By this time
he had staggered down to the brook amid the palm trees,
and there they speared him, holding him under water
with a pointed bamboo.
Here a few days later Mr. Johnson found all that was
left of his brother, and beside him the loaded gun, the
silent witness of the voluntary sacrifice when the good
shepherd laid down his life for the sheep he could not save.
The body was taken to Likoma, and laid in the church
while a grave was dug. At midnight all was ready,
and Mr. Johnson committed his body to the grave by the
light of a very brilHant and nearly full moon, Httle think-
ing that his friend and Bishop lay unburied beneath the
waves in Leopard Bay.
278 HISTORY OF THE UNIVERSITIES' MISSION
An outburst of sympathy with the Mission in these
sorrowful losses was poured forth from all quarters, from
the Archbishop of Canterbury, Dr. Benson, and Bishop of
Salisbury downwards. The former wrote : —
" It seems almost incredible that Bishop Maples should
have been taken away by our Lord from his hopeful, healthful
work, and just sent out into the middle of the Lake to
consecrate it by his death.
" But in that XaiXaxj/ dvefMOV, which KaTi(TKr)\f/ev, I SUppose,
on to the Lake, as of old, I have no doubt that He was walking
on the water, and said, ' It is I, be not afraid,' to His disciple.
" These sharp-shootings into the midst of our work are
most hard to understand, as it is for Him alone ; but stiU
we should not have the treasure in earthen vessels if they
were not sure to break from time to time.
" I knew the Bishop of Hereford so intimately and affec-
tionately from the time when I was at Cambridge, much his
junior, and he was so thankful and happy in his son George's
ordination to the work, that I feel the boy's martyrdom and
speedy following of his father into the alu>v 6 /jiiXXwv to be
almost close at one's side.
" We may say ' Alas ! for our work ! ' But it is impossible
to say ' Alas ! for Christ's work.' "
CHAPTER XVII
THE MISSION ON LAKE NYASA AND RIVER SHIRE
A. F. Sim and work at Kota Kota— John Edward Hine conse-
crated Bishop of Likoma — Diocesan work and Conferences in
Nyasaland — Building of the Chauncy Maples — Consecration of
Gerard Trower, Bishop of Likoma — Building of Likoma Cathedral
— Medical work — Review of Stations — Lakeside work — Unangu
and Yohana Abdallah.
SORROW'S crown of sorrow" might well have
seemed to the superficial observer the lot of the
Nyasa Mission after the events related in the last chapter.
But though " Remember " is one counsel for those who
stand by the Red Sea of suffering, the other is "Go
forward," and forward the Mission went in the years
succeeding the death of Bishop Maples.
Quiet work went on during the waiting time all
round the Lake. It was at this time that Kota Kota
came into notice, mainly through the ministry of the
Rev. A. F. Sim.i
Kota Kota was the town of Jumbe, deposed in 1894
by the British Resident, and sent, as dangerous, to
Zomba. Here Mr. Sim built his mud house with a
grass roof, under whose deep eaves he at first held
school. Here he received Archdeacon Maples on his
* Life and Letters of Arthur Frazer Sim, U.M.C.A.
279
28o HISTORY OF THE UNIVERSITIES' MISSION
way to England, and here they spent a night talking
over plans, to be realized only by those who came after
them.
Before Lent 1895, the new house, with a haraza
accommodating too pupils, was ready.
The baptism of adults is not a feature of the early
days of an African Mission : for many reasons great
caution is needed ; in the children lies the strength of
the Church of the future. But to Mr. Sim was granted
one adult convert. K native murderer, sentenced to
death, was spared till he should have received the Chris-
tian Faith, even as Cadwalla of Wessex spared the
young Princes of Vectis at the intercession of the Abbot
of Redbridge, and, like them, he went cheerfully and
hopefully to his death.
"Is it not a strange first-fruit of one's stay here —
a penitent murderer ? " That same year, after burying
his beloved Bishop's body in the same enclosure, Sim's
bright, ardent, young spirit was with theirs in Paradise,
an attack of fever laying him low in October 1895.
Mr. Philipps, who had worked here as a layman
under Mr. Sim, baptized just before execution the
notorious Saidi Mwazungu, murderer of Dr. Boyce and
Mr. McEwan. " God make all things right," he said as
he walked to the scaffold.
The work at Kota Kota went rapidly forward after
December 1897, when a gallant little party of English
and Sikhs raided Mlozi's stronghold in North Nyasa,
hanged the chief, the last slave trader on the Lake, and
freed 1,184 slaves, and shortly after Sir H. H. Johnston
was able to say that in all the Protectorate there remained
not one slave dealer.
THE MISSION ON LAKE NYASA AND RIVER SHIR& 281
Kota Kota, under the Rev. J. Wimbush, was now the
Lakeside door to a great background of native villages.
Europeans, natives, and Arabs all pass this door ; and
here, as elsewhere, Mohammedans and Christians war for
the souls of the people, such success attending the
latter that very soon at Kasamba, on the hills, the people
had built themselves a Christian school. Ten years
later St. Cyprian's Church was dedicated here.
But now, for the seventh time, a Bishop had to be
sought to rule Mackenzie's see. Mission custom has
left the choice to the successor of St. Augustine, and
the choice of Archbishop Benson fell on Dr. Hine.
When Livingstone was laid to rest in Westminster
Abbey, a boy had been present whose heart was thus
turned towards the land Livingstone had so loved.
Becoming first a doctor of medicine, he went afterwards
to Oxford and received Holy Orders.
He offered himself to the Mission in 1888, and reaching
Zanzibar the next January, he had worked there and at
Likoma till Archdeacon Maples set him on his " double-
domed mountain " at Unangu.
The year after his predecessor's consecration — St.
Peter's Day, 1896 — saw his consecration at St. Matthew's,
Bethnal Green, by the Archbishop, the first Bishop of
Hokkaido being consecrated with him. Canon Crowfoot
preached on the words spoken of old, by another lake,
" Jesus saith unto him, Simon, son of Jonas, lovest thou
Me? "
The new Bishop's pastoral staff was such as none
other has ever wielded. When Bishop Mackenzie went
forth with his gun in one hand and his crook in the other,
that staff was of African olive wood ; and now, being
282 HISTORY OF THE UNIVERSITIES' MISSION
much decayed, it was enshrined in silver lattice-work
with an ivory staff, made of a huge elephant tusk,
given him by the heathen Magwangwara. Under a
silver canopy at the spring of the crook are figures of the
Evangelists, and of St. Peter and St. Paul. Thus it
recalls not only Mackenzie going forth against the slave
traders, but Chauncy Maples, for his flock, facing the
Magwangwara in their war-path.
During this time Archdeacon Johnson (the Charles
Janson being mostly laid up) had been tramping round
the Lake, strengthening old stations and opening new
ones, till, in 1898, twenty Lakeside stations existed ; and
when he came home for a rest, Mr. Wimbush and Mr.
Eyre in turn superintended the work.
But before this Bishop Hine had returned, reach-
ing the Lake in March 1897. Eighteen Mission
workers assembled for a retreat and conference at
Likoma, when John G. Phihpps was ordained deacon,
the only other deacon in the diocese being Yohana
Abdallah, who for two years had been in charge of the
Yao village of Unangu. Augustine Ambali and
Eustace Malisawa were made deacons at Whitsuntide
1898.
From time to time we hear of the Bishops holding a
" Conference." Such gatherings, even in a young
Church, have a great value, even if of less value than a
Synod with legislative force : till the latter can be
revived they are a splendid opportunity for black and
white to take counsel and get an insight into each others'
minds. Such gatherings were held by Bishop Hine in
1899, and by Bishop Trower in 1903, 1904, 1905, 1907,
and 1908.
THE MISSION ON LAKE NY AS A AND RIVER SHIRt 283
In 1899 Bishop Hine delivered an important
charge : —
" For this country it is the days of the Early Church, and
we, as the founders under God of a spiritual building which is
to last for ever, cannot be too careful that we lay clown right
lines on which that building is to be erected. What this
Mission has always professed to aim at is the building-up of
a Native Church, which does not mean the baptizing of a
number of natives, attached to the English Mission, and work-
ing under its wing, but the Church of the people of the land,
irrespective of European influence, adapting itself to the
special circumstances of the race and country in which it
exists."
The subjects dealt with were : —
I. Discipline in cases of open sin, when the lapsed
were to feel how dreadful it was for one who had been
numbered among the children of God to be placed
among those under censure, or even among the
catechumens.
II. Marriage ; including the polygamy difficulties.
III. Ritual and additional services.
IV. Deepening the life of teachers.
V. The Europeanizing question.
In the later conferences, the status of African teachers,
the place of Bible reading in Christian life, and how to
deal with Mohammedans were discussed. Likoma is
one of the few places in which a woman's voice is allowed
to be heard in a Diocesan Conference on subjects in which
she is held to be an expert.
Fourteen and a half centuries had passed since the
last Synod of Carthage in North Africa before the first
of Cape Town was held in the South. May the fifteenth
284 HISTORY OF THE UNIVERSITIES' MISSION
centenary of the Synod of Carthage (1918) find a legisla-
tive Central African Synod in full working order !
A description of the ordinary life on Likoma Island
is given by Miss Kenyon. There were in 1899, on the
European staff — the Bishop, the Rev. A. G. B. Glossop,
Priest-in-charge ; the Rev. E. B. L. Smith, Priest-in-
charge of Nkwazi and Chizumulu; the Rev. Caradoc
Davies, deacon ; Dr. Howard ; Miss Schofield and Miss
Kenyon; Archdeacon Johnson paying occasional visits.
She speaks of daily classes for all sorts and conditions,
from hearers to communicants. In the pleasant stir
of the printing office, the Priest-in-charge might often
be found ; and when not there, boys waving proof
sheets are described as his constant satellites. The work
here was to some purpose, for in that year Exodus,
Judges, Daniel and the Minor Prophets were issued
in Chinyanja, besides the Bishop's Charge in Enghsh
and sundry catechisms and leaflets.
Much time is occupied with hearing native causes,
and the Priest-in-charge is a sort of Dean of Arches for
Likoma, as the Rev. E. B. L. Smith was for Chizumulu,
where the Patience took him across. The deacon's
work was various, including the postal service and the
rebuilding of the west end and transepts of the church,
to which he gave apsidal ends, the bricks being
burned on the mainland, as there is no good clay
on the island. He put in the lancet windows himself,
as it is clearly desirable that even Early English
windows should be practically—if not architecturally —
Perpendicular, and no native could then build straight.
The doctor managed to build two native hospitals,
and one for the staff, with three beds, wherein occasionally
THE MISSION ON LA KE NY ASA A ND RI VER 5HIR& 285
he economized time by becoming a patient in one
bed while attending an occupant in the other. In
the dispensary for out-patients some of the best work
was done. At this time Dr. Howard seems to have been
also master builder and head gardener for the station.
The schoolmistress kept school for the girls for nearly
four hours in the morning, while the afternoon was given
to such lighter accomplishments as singing, sewing, and
drawing. She printed her own alphabets, and gave
laundry instruction, besides post-office work, training
the choir, and playing in church.
Miss Kenyon kept house, looking after stores and
poultry, teaching religion to the women, and giving
two hours daily to some little heathen girls in a neigh-
bouring village who could not be classed with any others.
The staff, of course, always includes more natives than
Europeans : the school teachers, with Arthur Mvenya
at their head, and all the printers; Charlie, the store-
keeper, solemnly testing eggs, and conducting an exchange
under the Preaching Tree ; the head carpenter and his
subordinates ; and the watchmen and boys in charge
of the boats.
In 1899 Mr. Frank George, an architect, came out
and took over the building work of the Mission,
all amateurs falling into line under him. Under his
auspices the whole station has been strongly built with
stone. The native stone is granite — very hard to work ;
and the mortar is doti— white ant-earth. The white ant
does the work that the European earth-worm does, in
turning over the earth and bringing it to the surface,
constructing long earthen tunnels, under cover of which
the ants advance and work, and their huge homes are of
286 HISTORY OF THE UNIVERSITIES' MISSION
earth bound with their sahva and hardened by the air.
This makes very good mortar, especially that of Likoma,
a mixture of earth and sand, which the women dig out,
moisten, and tread under foot. This hardens when dry ;
but, alas ! it has one fault, rain softens it, and unless
there are deep eaves to carry off the rain, the walls
often fall down. Bright hopes exist that roofs might
even last fifteen years with care.
A few years after this, in 1906, it was stated that
there were 1,174 huts in the island, and counting three
persons to a hut, this gives a population of 3,522. But
the Mission houses, at any rate, have a higher average,
and the adherents are recorded thus in 1906 : Hearers,
758 ; catechumens, 556 ; baptized, 968, of whom 690
made their Communion in the Cathedral on Christmas
Day, making 2,282, the babies not being counted. This
may be slightly decreased for the time, by the drifting
away of some to Johannesburg, though most who
went there were from the mainland, and they were
so many that in the Conference of November 1906 it
was agreed to send them a teacher to the Rand, but it
was impossible to carry out this suggestion.
The chief interest of 1 899-1 902 centres round the
building of the Chauncy Maples The story has been
fully told,i but must not be omitted here.
The Charles Janson had for fourteen years carried on
the evangelistic work of the Lakeside population, when in
answer to two appeals, issued mainly in consequence of
the determined attitude of Archdeacon Johnson, the
building began of its younger and greater sister — not
1 The Building of the " Chauncy Maples," U.M.C.A. Price c^d.
/
I
THE MISSION ON LAKE NY AS A AND RIVER SHIRt 287
instead of, but as well as the old steamer, and in memory
of Bishop Chauncy Maples.
Mr. John E. Crouch drew the first plan and specifica-
tion for a steamer 127 feet in length from stem to stern.
His plans were developed by Mr. Alexander Johnson,
and the names of Mr. Henry Brunei and Sir J. Wolfe-
Barry were connected with carrying out the details.
Built at Glasgow in the yard of Messrs. Alley and
McLellan, it was ready to go out in October 1900.
The interest from a mission point of view is in the
deck house, where the schoolroom has seats and desks
for 30 students, curtained at the end, shutting off, except
at service time, the beautiful altar of teak, inlaid with
mother-of-pearl, and the altar-piece, so dear to sailors,
of Christ walking on the waters. How many, with
faces eager as the Apostles' in the picture, have sought
and found Him on the waters of Nyasa !
The pieces, packed in 3,500 packages, had all been
galvanised. The boiler was very large, and was the
only part which would not take to pieces. It went out
by steamer, and up the Zambezi and Shire in boats
and barges to Katunga's, where the falls prevent further
waterway. The most difficult part of African engineering
was here accomplished, for the huge boiler of nine and a
half tons was dragged over sixty-four miles of what, for
the first twenty-seven, could not be described as a road.
River-beds, full of boulders, had to be crossed, steep
hills surmounted, and gullies bridged over, and 450
Angoni successfully dragged it to Mpondas. Here the
hull was put together by Mr. Crouch, assisted by four
Europeans, of whom only two were skilled artizans,
with from 50 to 200 natives ; daily short mattins and
288 HISTORY OF THE UNIVERSITIES' MISSION
evensong being said for them in a shed by Rev.
J. G. Phihpps, Priest- in-charge. In seven months the
steamer was rebuilt, and on June 6 she was launched,
and a month later went to Malindi for fittings, and
was first made fast to the Livingstone tree, where,
forty-two years earlier, the great pioneer is said to
have sat and rested.
On the longest day of 1901 she made her trial
voyage, and four months later was dedicated by the
Bishop on St. George's Day 1902, and has ever since
carried the means of grace, and in many cases the means
of bodily life too, to the lakeside stations.
Here should find place some account of the
characteristic part which the steamers play in the
Mission work.
The Charles Janson, having undergone thorough
repairs, is practically the Bishop's steamer, taking
him on his constant visitations. But the Chauncy
Maples is the floating church. Later in 1901 Mr.
Young had come out as chief engineer, and early in
1902 two young Brixham trawlers, Harry Partridge
and Alfred Brimecombe, who had learnt seamanship in
the Devon waters, came out, and the former joined the
Chauncy Maples, while the latter, stationed at Likoma,
looked after the fleet of Mission boats.
Harry Partridge blended a singularly devout nature
with a bright, sunny cheeriness, and that love of fun
so despised by those who have it not ; but Hke Keble's
" spirit full of glee," so helpful through dark days to
its possessors and their comrades.
" These are the tones to brace and cheer
The lonely watcher of the fold."
THE MISSION ON LAKE NY AS A AND RIVER SHIR^ 289
As the Bishop of Nyasaland said of him : —
" There was a young man who gave all he had to give,
gave himself and everything he could do, freely to Christ for
His work, and whose life was a beautiful example. And
him God touched and took without pain at a moment's
notice to Himself."
For on February 19, 1906, he died at the College.
They brought his body to Likoma and laid it beside
George Sherriff, also a Brixham fisherman.
The years that have passed have proved the Chauncy
Maples a strong and steady craft, fully equal to her work.
Archdeacon Johnson had for years been formulating
ideas and imparting them to us at home, and now he is
proving himself a realist of the first water.
" It is a great privilege for me," said Partridge, "to be
working under a man like him with such firm and grand
ideas. He is very proud of his new steamer. He lives in a
little room about eight feet square, close to the students'
quarters, meant really for a printing-room. Eight feet
square in Africa sounds stuffy, but when I tell you there is a
big ventilator, so that the Archdeacon expresses a fear of
being blown out of his bed, it doesn't seem so bad."
. The Archdeacon did not love steamers as such —
" But the Chauncy Maples — well, you have not lived in
her. She is our substitute (i) for railways where there are
none ; (2) an island in a by no means too peaceful country j
(3) a bit of England, where we can live as Englishmen, and
work as and with natives, and where, with due submission,
I hope the English flag will always fly ; (4) a newspaper, a
correspondent, and a printing-press in one ; (5) last, but not
least, a training ground for priests and teachers. ... I
ought to say that we do thank Mr. Brunei and the looi
290 HISTORY OF THE UNIVERSITIES' MISSION
at home, and Mr. Crouch and the rest of them out here, for
all you did to make my steamer-dream a reality."
And as she " walks the water " round the Lake,
carrying all things needful for the spiritual and temporal
wants of the Mission, she touches at a station, and
a priest is put ashore, while the steamer speeds
on to other stations. The priest's visit wakes the
station up. Classes and schools are examined and
visited. Perhaps some are ready for baptism. A
communicants' class is held at night, and the Holy
Eucharist celebrated next morning with a reverence and
devotion unsurpassed in civilized lands.
" The elders of the Church demand an interview ; they
want some of the offertory money to buy mats or coloured
calico for their church, or they have to report the case of an
erring Christian, and very faithful they are in this duty of
rebuking one who has not lived up to the standard of a
Christian."
On board, of course, there is always the crew to look
after, and the printing boys are kept at work.
The first idea of the ship as a college has, since the
estabUshment of colleges on dry land, been modified, and
the ship students are now chiefly " certificated teachers
who have become rusty, and need a poHshing up."
This polishing takes from one to three months, and is
of great value in keeping up the learning and moral
backbone of the teachers.
The Chauncy Maples was laid up in January 1907
for her first general repair, and in three months she
was at work again, " looking very spick and span."
The Charles Janson, besides conveying the Bishop
THE MISSION ON LAKE NY AS A AND RIVER SHIRE
291
and visiting certain stations, made an expedition, while
the cathedral was building, up the N.E. coast to Amelia
Bay, where they got some good hard stone. The moun-
tains here, running to the water's edge, are very fine,
with deep shadowy gullies, made by the rapid streams,
and clothed with creepers. Off the coast, right out in the
Lake, are numerous piles driven in, supporting platforms
and native huts. These refuges from slave-raiders
are even now passing out of use, but to compare with
the Lake dwellings at Glastonbury and elsewhere, they
are interesting to the traveller.
There is also a fleet of boats, the Ousel, given by
Bedford Grammar School, the Charlotte, the Mary, and
the Patience. Some are nearly worn out, and a new
boat, such as Mr. Smith's Chikulupi, is an acceptable
gift.
But if the steamer cannot itself be the college, the
need is well supplied on shore.
In 1900 the Archdeacon and the Rev. Caradoc Davies
settled themselves at Msomba, opposite Likoma, on a
slope 200 yards from the shore. Here was raised the
native college for the education of teachers. The
buildings were to be rigidly native.
" The Archdeacon has many times exhorted us to use
only tools and material which any native teacher might
readily have at his disposal."
So mud floors were laid on loose stones ; reed walls
and timber and thatch roofs erected, without sound
of hammer or chisel, an augur being the sole tool,
supplemented later by a saw.
The church alone gave dignity, " That which reaches
292 HISTORY OF THE UNIVERSITIES' MISSION
highest in the direction of beauty (as at St. Paul's
Cathedral) is our white cross."
The altar was of brick ; cross and candlesticks of
bamboo ; the book rest, two bits of board picked up in
two places, showed two of the Oxford University crowns,
the open book and Dominus Illuminatio mea.
Chanting the Songs of Degrees came the Bishop on
St. Michael's Day, with a scanty following of Europeans
and a large one of natives. The Archdeacon admitted
him to the church, and having gone about their Zion
and told the buildings, the Bishop solemnly dedicated
all to the glory of God, and in honour of St. Michael and
All Angels. In 1907 a new church was built here by
Mr, Crabb with brick walls, on a stone base, and with a
stone apse. At first, the boys had almost to be coaxed
to come to school, but as it took the form of a real
diocesan institution, the number of students swelled by
1903 to sixty-one from seventeen different stations, and
sixteen being Yao ; one Celebration a week was in that
tongue, but Chinyanja served most purposes.
The Rev. Herbert Barnes was now principal, and
to him came out Brother Spurr for evangelistic and
general lay work.
More improvement followed, namely, a garden, a herd
of cattle, and even brick and stone houses for the staff,
the " primitive and extraordinary houses " being turned
into dormitories, the windows blocked to exclude leopards
and hyenas. These beasts were ruthlessly shot down in
spite of severe criticism from an English friend of animals,
who thought leopards had not only a right to live, but
to live on what diet their nature dictated.
In spite of scanty books, reminding one of a South
THE MISSION ON LAKE NY AS A AND RIVER SHIR& 293
African teacher who modestly said, "It is a httle diffi-
cult, missus, to teach reading without books," a good
time-table was observed, from dictation at 8.30, - to
methods of preaching, 3.30 to 4. The students' meals
at noon and at 6 p.m. are of rice or porridge, with a
relish of fish or beans.
In an address to clergy and workers, at Michaelmas
1905, the Bishop mentioned his intention of immediately
opening at Nkwazi, on Likoma Isle, a Theological College,
dedicated to St. Andrew. The students woilld be paid
their usual salary, one-fourth of which would go for school
fees, the rest for their own keep and that of their families.
This, then, is the educational ladder for the boys.
After reaching a proper standard in school, a boy must
pass to St. Michael's for his Teacher's Certificate, taking
two years ; then, after experience in the village schools,
to the Chauncy Maples, and finally at St. Andrew's he
may pass stages, leading eventually, to the priesthood.
The first principal, the Rev. G. H. Wilson, had been a
Wells man — hence the dedication to St. Andrew. The
first students were the deacons Eustace Malisawa and
Augustine Ambali. A church had already been built
here, and it was consecrated about this time.
In 1901 a great loss had befallen Likoma, though not
the Mission. In 1900 Bishop Richardson resigned his
See, and in 1901 it was decided to translate the Bishop
of Nyasaland to the sister diocese. Looking on the
U.M.C.A. as one great field, this hardly comes under
the head of those translations so deprecated by the
Primitive Church, which in all simplicity considered a
Bishop as wedded to his See. With that self-sacrifice so
conspicuous in this Mission, Bishop Hine changed his
294 HISTORY OF THE UNIVERSITIES' MISSION
See, but not his country, and remained for many more
years the director of the work at Zanzibar. After not
so long an interval as usual, a new bishop was found in
the Rev. Gerard Trower.
Many years ago a sheaf of barley was presented in a
Hampshire church as a thankoffering for 13 acres of
golden barley grown from thirteen grains in an ear
sent home from Australia five years before. So " the
Lord of the Harvest can gather the seed from one quarter
and sow it where He will. Those who work with Him work
everywhere," and now from far-off New South Wales,
where during the five years of Bishop Hine's Likoma
episcopate he had worked as vicar of Christ Church,
Sydney, came his successor, Gerard Trower, to gamer a
fuller harvest on Lake Nyasa.
The consecration on St. Paul's Day was in West-
minster Abbey. Close to the grave of Livingstone was
consecrated Nyasaland's fifth bishop (ninth, if those are
reckoned who ruled the united diocese). Archbishop
Temple preaching on the words, " Lo, I am with you
alway, even unto the end of the world."
On his way out the Bishop spent three days with the
hospitable Scotch Mission at Blantyre, visited the
Commissioner at Zomba, made his first acquaintance
with the stations of his diocese at Mponda's, where
Mr. Philipps and Mr. Dell welcomed him. At one
native village he was much embarrassed by the gift of
a goat and kid.
On St. Mark's Day he was able to dedicate All Saints',
Kota Kota, which had been opened in November, while
at Likoma he found 2,000 Christians and 300 children
baptized in infancy, the children of Christian families,
THE STONE CHOIR STALI S CARVED BY ATRTCAN MASONS.
«-^«Ff
THE ARCHITECT.
THE NAVE, LOOKING EAST.
LIKOMA CATHEDRAL.
THE MISSION ON LAKE NYASA AND RIVER SHIR^ 295
whose stability gave a guarantee for their Christian
education. Everywhere expansion was the Bishop's
watchword.
The Chauncy Maples was to work further north and
" to take up southwards, in addition to present work,
Fort Maguire and district," whilst two priests each at
Kota Kota, Mponda's and Malindi were to work about
sixty miles in their several spheres.
The building of the cathedral occupied the next few
years. " Please God, we shall some day build our
cathedral on the shore of Lake Nyasa," said the master-
builder of Christ Church, Zanzibar. Early in 1903 Mr.
George had brought his band of masons and carpenters,
who had already built Kota Kota and Unangu churches,
to Likoma to collect material. That band of native work-
men, trained and instructed by him and aided by Albert
Crabb, is responsible for one of the most notable struc-
tures of our time. Such a building would be a credit
to England, but on a comparatively desert island it can
only be called wonderful. Likoma provided nothing
but granite, which had to be quarried ; all other materials
had to be sought on the mainland and brought over
in boats — the bricks made, the lime burnt, the trees
felled.
Owing to the great distance from the source of supply,
the enormous cost of freight, and the length of time to
wait for things sent from England, the cathedral has
been built without numbers of things usuallj' looked
upon as necessary (only cement, iron for the roof, and
glass were sent from England) ; and the building of it
marks a stage in the growth of the Church 'in Central
Africa, and shows that it has taken root in the land.
296 HISTORY OF THE UNIVERSITIES' MISSION
All those employed on the building were Christian or
iHii i i> ■ ^^]g
LIKOMA CATHEDRAL— GROUND PLAN
catechumen natives ; the work started each morning with
a short service, held specially for the workpeople, asking for
THE MISSION ON LAKE NY AS A AND RIVER SHIR^ 297
a blessing on the day's labour. The builders were a fine
body of men, and took an extraordinary interest in their
work. All the stone, brick, and other material had been
carried to its place on the heads of native porters, a
large number of whom were women. It is a large cruci-
form building, covering an area of 17,600 square feet.
When it is quite complete, that is, when the chapter
house, library, and cloisters are finished, it will cover
37,000 square feet. It measures from east to west 320
feet, north to south wall of transept 85 feet.
Many gifts in kind have been sent from England, and
a beautiful carved oak lectern was made and sent in
1908 by the Guild of the Good Shepherd at Parkstone.
A retreat for forty members of the Mission was
held before Michaelmas 1905. As a native child ex-
pressed it, " Many Europeans began to be in retreat.
They were silent, they assembled together, and prayed
to God in their hearts. Everyone thought of himself
that day. Two Europeans were set apart that day as
deacons, and we had very many prayers." Then on
St. Michael's Day, to the strains of Lcetatus sum, a
goodly congregation passed up the new cathedral, some
of whom were thinking what a venture of faith was that
building of Jerusalem in Likoma's Isle, and how they had
hardly dared to say, " Our feet shall stand in thy gates,
O Jerusalem." It ended with the first Eucharist in the
Cathedral of St. Peter.
A happy invocation for the Mission this of St. Peter
had proved. On St. Peter's Day 1847, in St. Peter's
Abbey, Robert Gray was consecrated. Three bishops
since had been consecrated on St. Peter's Day — three in
St. Peter's Abbey. In 1908 a peal of bells was hung in
298 HISTORY OF THE UNIVERSITIES' MISSION
the cathedral, whose voices shall, for generations, call
the Likoma fold to prayer.
A visit should now be paid to some of the Mission
stations, which, with hardly an exception, fringe the
great Lake and the river.
Pre-eminent in interest is Kota Kota. Here for
several years worked the Rev. A. J. Douglas, an Oxonian,
who joined the Mission in 1901. Of him his Bishop says
that he " has done splendid work, and is a most valuable
missionary." Other Kota Kota names are the Revs. W. C.
Piercy, A. G. B. Glossop, and J. P. Clarke. In 1902 a
native hospital was started, where the first patient was
saved by instant tracheotomy, and the hospital became
famous. Next, under Dr. Howard's superintendence,
a beautiful little hospital for Europeans was opened at
Christmas, with room for two patients and a nurse.
But the indefatigable doctor now demanded permanent
native hospitals, and he built them too, commandeering
such masons as were not superior enough for the cathedral,
with native boys as apprentices. Two native hospitals
arose, one for men, with a twenty bed ward, private
ward, and operating room, and another for women, with
the kitchen rigidly between them, where presided Nema,
the wooden-legged cook, who consented to amputation
because a wooden leg would make a noise like a European
— i.e. as if boots were worn. These were dedicated by
the Bishop in September 1904. A " Mat Fund " was
started in England to endow what we should call " beds "
at £3 per mat.
It is hardly possible to estimate the vital importance
of the medical work. In the words of Dr. Robert Howard,
who has done most to organize it : —
THE MISSION ON LAKE NY AS A AND RIVER SHIR& 299
" Medical work is in itself an object lesson to the African.
As a race they have intense natural affection, but they have
not natural sympathy. Suppose a man falls sick in another
village, the chances are he will be left to die there. He is a
stranger, what claim has he on any one in the village ? Medi-
cal work is an object lesson in sympathy, and is bound to
have its influence."
Another Kota Kota work bids fair to become im-
portant— work for the blind. A Home for them was
started in 1905. They learnt the Bible, some ordinary
school work, Braille, and such handicrafts as string,
basket and bamboo work, and cotton picking.
The swamps around are utilised as rice fields ; the
ground is prepared in July and August for sowing at the
first rains ; afterwards the young shoots are planted out,
and patiently watched against damage in various forms,
from a hippopotamus, who may destroy a field in a
night, to rains so heavy as to wash all the rice into the
Lake. This gives plenty of work, and the masters of
the harvest in Nyasaland have an anxious time, for the
harvest is important, Kota Kota being a large town
of 10,000 inhabitants, comparable to Basingstoke or
Exmouth.
At Easter 1907 there were 203 communicants, and
the station was lamenting the removal of the Rev.
A. G. B. Glossop to Likoma. An overland mail service
had then begun, and is said to be punctual, and when
pursued by lions, more than punctual !
At the sub-station of Sani, under the care of a native
teacher, a hopeful band of catechumens was presented
for baptism to the Bishop in September 1904, and they
included the wife and mother-in-law of the teacher.
300 HISTORY OF THE UNIVERSITIES' MISSION
They were baptized in a sheltered pool by immersion,
and the Bishop being ill, only signed them with the
cross, their priest baptizing them. Since then, Sani has
twice suffered from severe fires and been rebuilt.
Another sub-station, Lozi, had its first baptism on
July 5, 1908, and the new church was dedicated by the
Bishop in honour of St. Athanasius. May it stand, like
its patron, contra munduni!
Malindi, on the south-east shore of the Lake, the
workshop for fitting and refitting the steamers, lies in a
district of the Wa-machinga, a branch of the Yao race.
For some time intermittent work was carried on here by
ladies and others, and the popular idea of a missionary
teaching under a palm-tree was nearly realized when
we hear of two blackboards, a table, a tree-stump for
the teacher, and four mats for the pupils as the entire
furnishing of the school.
In 1902 regular work began with the Rev. Caradoc
Davies. " Standing on the upper deck of the Chauncy
Maples as she lay at anchor, just over the bar, the
Bishop stretched out his hand towards Malindi, and in
sending me here said, that it was a fine field for much
labour ; " and so it proved. The need to grapple seriously
with the Yao tongue led not only to the conversion of the
Wa-machinga, but to the opening up of stations along
the road to Unangu. But Mohammedanism is " the Hon
in the way," though as yet many have not assimilated
the faith of Islam. One chief who came to Mr. Davies'
open-air preaching was much impressed by finding a
Christian priest knowing more of Mohammed than the
Mohammedan, the latter having ordered the chief to
ask no questions lest he should be cursed !
STRUCTIOX AT MANGOCHi:.
HLkLH Al Kl'IA Ki'i
IX NYASALAND.
THE MISSION ON LAKE NY AS A AND RIVER SHIRE 30I
Two years later the Rev. W. B. Suter was in charge
at Mahndi. There were now forty catechumens, the first-
fruits of whom were baptized on Christmas Eve 1904.
In September 1908 were dedicated the first permanent
hospitals in Yaoland. About twenty-five patients occupy
the beds, or " mats," on an average. The bodily heal-
ing leads to the cure qf the soul, and the first female
convert came from the hospital.
Mangoche, on the hills, enjoying the proud position
of a military centre, was next occupied. At first a reed
church, and later (1907) a permanent church was built,
and on St. Bartholomew's Day 1906 the first baptisms
took place, while a chain of schools was planned, in-
cluding Kwilindi, Namizimu, and so to Mtonya and
Unangu. Mr. Suter contrived a visit to Zerafi's country.
Zerafi was the slave-dealing chief whom the British force
raided and who fled to the Lujenda. A new Zerafi now
reigned in his stead, and received Mr. Suter in a very
friendly spirit.
At Mponda's, where the Chauncy Maples was built
and launched, the building up of the church had also
gone forward. Here the Rev. John G. PhiHpps had
worked as priest-in-charge till 1902. As a result of his
ministry can be shown a large body of native Christians
at Mponda's, and by his earnest visits the ground was
prepared for the chain of schools now to be found on the
banks of the Upper Shire, while bodily needs were not
forgotten, for good gardens were cultivated and a herd
of cattle acquired. After a visit to England he worked
on the Chauncy Maples, till his death at Likoma, on
March 31, 1906, after twelve years' service in the Mission.
Of this priest Archdeacon Johnson says : —
302 HISTORY OF THE UNIVERSITIES' MISSION
" He was a devoted priest, and never lost his interest in
the people, so that the darkest times could never have
seemed to him meaningless suffering. The terrible side of
death seemed hidden from him, and he looked on it as a
going home."
Meantime, at Mponda's, after two years' vigorous work
from Rev. A. G. De la Pryme, the Rev. A. M. Jenkin
succeeded, and later still, Rev. C. W. Ker, Under their
auspices the communicants had increased to ninety by
Easter 1904, and for the first time the Athanasian Creed
was said in Yao. Here, as among other simple races, it
would justify its original use as a manual of instruction
easier than more condensed creed forms.
At length the desired schools had been started along
the Shire, and in 1906 Mr. Jenkin accounted for four — three
above and one below Matope, in charge of native teachers.
1. Mtembwe, on the right or western bank of the
Shir6. Here an old teacher, Alban, has made great
strides, and the village has turned roimd from indifference
to keenness, though it is still a struggle between Christ
and the false prophet. Every village around the Lake
Pamalombe has its mosque.
2. Che Litete, on the east bank, with thirty boys
and twenty-three girls, and the chief a hearer — the
villages around clamouring for teachers. Here about
every other month the priest from Mponda's would bring
his tent, altar fittings, etc., and then the teachers could
have their Communion : —
" I took a class for catechumens while breakfast was being
prepared, after breakfast we had mattins and open-air preach-
ing, and then a short examination of some candidates for the
THE SCHOOL.
Tlir CliL'KCII.
MPONDA S.
THE MISSION ON LA KE N YA SA A ND RI VER SHIR6 303
cross. After lunch I crossed to a village where the teacher
goes every Sunday. Here I preached and read and expounded
the first lesson, and we brought three women back with us
who wished to receive the cross."
At this village the first baptism of new converts took
place on Easter Day, 1909.
3. At Mpimbi, lower down on the left bank, is a new
but strong station, chiefly of Angoni and Makololo —
Livingstone's old followers — where, when the Bishop
arrived, every man, woman, and child in the Mission
tried to bring him a " prize," and goats, armlets, arrow-
heads, and beadwork were showered on him.
4. Mlangwe, one of the four original schools, three
or four miles above Mat ope, has been a difficult station,
and has been closed for a time. Below Matope the cele-
brated Murchison Fails cut the Shire in two for navigation
purposes. There are two strong centres there — Chigaru
on the left bank, and an Angoni village on the right.
The latest news of these speaks of numerous catechumens,
soon approaching the time of baptism, and of villages
beyond asking for teachers.
This work increases rapidly now Mr. Jenkin, mounted
on his motor-bicycle, has entire charge of the river
villages, and the priest at Mponda's is free for other work.
Ever since the death of the first Bishop, his grave
has been an inspiration, and a place of pilgrimage, which
few travellers up the river have failed to visit.
In 1899 the site was freely granted to the Mission
by the Portuguese Government, " taking into considera-
tion the pious object in view of keeping in good order
the tomb of that illustrious missionary."
A wish now arose in many hearts for a church at
304
HISTORY OF THE UNIVERSITIES' MISSION
Chiromo. Anne Daoma i wrote, " I always had a wish to
go and work among my own people, but God gave me
work here. Is it true there is some idea of building a
church near Bishop Mackenzie's grave ? If so, I should so
much like to send a donation towards it," and a £5 note
was enclosed.
GRAVE OF BISHOP MACKENZIE 1907
In 1906 the " dream became a deed," and a church
in honour of St. Paul was consecrated here on February
II, 1907. It was to St. Paul Bishop Mackenzie
thought of dedicating that church whose first post he
set up at Magomero. The tiny brick church has a low
1 The child rescued by Bishop Mackenzie. See pages 26, 42.
THE MISSION ON LAKE NY ASA AND RIVER SHIR& 305
square tower, a carved altar, and will hold forty wor-
shippers. In the words of Bishop Harrison (Glasgow) :—
" As the lonely grave of Abraham in Machpelah was the
assurance to the Israelites that they would one day possess
the land, so the lonely grave of Bishop Mackenzie has
always beckoned us forward, and now it will be lonely no
longer, for close to it on the river bank stands the memorial
church of St. Paul."
The ups and downs of Mission work were illus-
trated on St. Andrew's Day 1902, when the Lakeside
station, Mluluka, was given up on the eve " owing to the
determined opposition of the Mohammedans," and the
missionaries sailed away by the light of the burning
buildings, while on the next day, Leonard Kamungu
was ordained deacon at Chia. Twenty years before,
two missionaries had reached the shores of Nyasa.
The grave of one was in sight of the church, and it was
the other who now presented the new deacon, who has
since worked at Lungwena and Kota Kota.
In spite of Mohammedan opposition, conviction is
sometimes brought to these villages. In 1907 rain was
scarce, and a famine was dreaded — off fell the veneer of
Islam, and the people resorted to " rain-making " with
no effect. And then it was the Mosque which asked the
Church to pray for rain — they, as fatalists, could hardlj'^
use " occasional prayers," Then the Rev. A. G. De la
Pryme, ordering all heathen dances to cease, offered
prayer in all the villages, and in every case, within forty-
eight hours, He " Whose gift it is that the rain doth fall "
sent it.
The native chiefs do not always understand how it is
306 HISTORY OF THE UNIVERSITIES' MISSION
that their slaves become the property of the white man
and pay hut-tax to him. Mataka asked Sir H. H. John-
ston this and got no answer. They have a song about the
white man —
" First of all to preach the Word,
Afterwards to seize the land; "
and it behoves us not to give occasion for such songs.
The released slave work of early days was of a differ-
ent kind, and the last released Nyasa, James Kathebeni,
was sent from Zanzibar to the printing office at Likoma
in 1904. A year later he discovered his family ; his
father, a chief, being brother to Mataka. About the
same time a girl — Salome — returned to Likoma, and on
the Island found her sister and aged father.
" Some faint foretaste of the joy of them that meet above,"
must be the portion of such " knitting severed
friendships up."
As the Cape to Cairo railway has drawn nearer,
and as European Governments have exerted their
influence in their " spheres," the duty of ministering to a
small white population has been felt. First at Fort
Johnston, near Malindi, and from 1901 at Fort Jameson, in
north-east Rhodesia, this work has gone on. At the latter
place a chaplain, under the Bishop of Likoma but not
on the staff of U.M.C.A., has ministered to about forty
Europeans. In October 1906, Bishop Trower consecrated
St. Paul's Church, Fort Jameson.
The Nyasa schools now include some in German terri-
tory, on the north-west, where upon the hiUs are still
found colonies of cave-dwellers, in wondrous caves with
secret exits. Counting all the Lakeside schools, we have
THE MISSION ON LA KE NY AS A A ND RI VER SHIRt 307
now fifty-eight, partly in touch with each other, educat-
ing over 1,000 boys and only about 143 girls, a bad augury
for the future Christianity of the households of these boys.
All these parts of Africa are happy hunting grounds
of animal life, and deaths by crocodiles are only too
frequent. At Kota Kota a leopard attacked the duck-
house, and when watchmen were set the leopard, with
a keen comprehension of division of labour, brought a
hyena to tackle them, while he devoted himself to the
ducks. But finally he was trapped. At a small village,
where the dwellers in grass huts had already built a
church of tree-trunks, one night, Paul, " a fine fellow,"
hearing a cry, went out and was seized by a lion, and
one limb was all that was left of him in the morning.
One wonders that sportsmen, keen on big game, do
not come here to find it.
But more interesting creatures abound here : magni-
ficent butterflies by day and brilliant fire-flies by night,
herds of water-buck, and graceful antelopes range through
the pastures. Even the snakes and lizards are lovely.
Lastly, there is the segu, the lovely little honeybird which,
it is said, leads hunters either to finds of honey or to
bones of dead animals it wishes them to bury. Once it led
to a lion's den, and once to a splendid find of dead ivory.
This diocese has only one group of stations directly
inland.
Unangu, fifty miles from the Lake, at an elevation of
about 2,000 feet, is an important place, with thousands of
Yao inhabitants. The history of this station will always
be bound up with that of its native priest — Yohana
Abdallah — the last gift of Bishop Smythies to the diocese
for which he had been " in journeyings oft." This station
308 HISTORY OF THE UNIVERSITIES' MISSION
lost its first resident priest and founder, Dr. Hine, when
he became Bishop of Likoma. The first Church of the
Epiphany was opened in 1894 ; two years later Abdallah
was left in sole charge, and in 1898 Bishop Hine had the
joy of ordaining him a priest. Faithfully has he served
at his station during the first ten years of his priesthood.
Bishop Hine arranged for a stone church in 1900, and
it was on this visit he saw the rare sight of a herd of
forty-seven great elephants crossing his path, with a
few baby elephants all walking in procession — silent,
solemn, majestic, as though wrapped in meditation.
Mr. George and Mr. Clarke, with the Likoma masons,
built Unangu church, which, till the cathedral arose, was
unequalled in Central Africa. It was dedicated on All
Saints' Day 1900, when no persons communicated.
Accidentally the roof, a marvel of good morticing
and bolting, was half burnt at Easter 1904. But a master
carpenter being sent up from Likoma, the padre and his
flock repaired it in three weeks.
It is probably owing to Yohana's being a native that
at Unangu we have had so little tribal disturbance in times
of " unrest." Sometimes two contending tribes, some-
times a tribe rebelling against the Portuguese, made
things difficult for the Mission.
In November 1904, the Rev. C. Davies and Dr.
Howard went on a prospective tour round Mtonya
and found the old village vanished, and a series of scat-
tered villages substituted. These migrations, so cus-
tomary in Yaoland, are not from dread of enemies nor
from the nomadic instinct, but from the Yao habit of
eating up the land by constant use of the same crops
and no manure, and then shifting to virgin soil. The
f. 0^1
>¥,,
"^mg^K*
WOMI N S CLASS AT MI'i>Nr>A S.
IN NYASALAND
THE MISSION ON LA KE NY ASA A ND RI VER SHIRJ^ 309
pioneers selected Mtonya as a possible station for new
work. To Mtonya next June went up the Rev. C. B.
Eyre and Dr. Howard — the site having been purchased
both from the chief for ^^5, and from the Portuguese, who
do not recognize native ownership.
Dr. Howard had accumulated odds and ends that
might grace a rummage sale, and he proceeded to build
houses for the Mission, while his companion was building
a living church, by visiting the nearest hamlet and
Sunday preaching. And here, when the doctor had
built church and houses, Mr. Eyre settled in his parish.
This ought to be the first in a series of twenty-eight
churches, extending to the coast, the whole twenty-eight
days' journey being now bare of Christianity. The
following September, the Bishop held a Confirmation
here, and went on to Unangu.
Padre Yohana was absent on furlough, paying
a long dreamt-of visit to the Holy Land. Few pilgrims
have more thoroughly entered into the marvel and
mystery of the holy places, or more reverently followed
the footprints of Him Who " dwelt as a citizen " in
Palestine. It is a beautiful trait in Yohana's character,
and an instance of King Charles' saying that " Bees will
gather honey where the spider sucks poison," that where
most travellers see discord and breach of Catholic unity
in the Churches who meet and perhaps dispute in the
Holy City, the padre says, " I spent Ascension Day
on the Mount of Olives, where I noticed five different
Catholic branches, each celebrating the Holy Eucharist
in the open air, each at an altar of their own, with different
rituals. Ah, I will not forget that grand sight all my
life, smoke of incense going up from each altar, Armenians,
310 HISTORY OF THE UNIVERSITIES' MISSION
Coptics, Romans, Greeks, and Abyssinians. I thank the
Lord for allowing me to witness that sight."
In 1906 the Portuguese gained an almost bloodless
victory over Malinganile, the terror of the district — a
mere youth who had succeeded the older chief.
The same year the Bishop appointed a second Arch-
deacon, the Venerable C. B. Eyre, in charge of Yaoland,
with the title of Archdeacon of Mtonya.
The following year Kalanje, the heathen chief of
Unangu, died, and Yohana writes of him : —
"He defended the cause of the Gospel amid all
troubles . . . When our church was burnt he sent all his
wives to bring up bamboos . . . This year, when we had
no rain, he came and asked us to pray for rain in the
church, and he used always to stop his people and not make
noise when he heard the Angelus bell. I believe and trust
and pray that his kindness to God's Church will be
remembered in our Lord's Presence."
Though women's work does not keep pace with that
for men, it has never been neglected. And when Miss
Aubrey went home in 1898, Kathleen, an old Mbweni
girl, became schoolmistress, with the happy result of an
increase in numbers. There are now a large number of
women teachers under the direction of English ladies.
They do well at examination. Six passed in every
subject, and one who failed badly begged to begin at
once to prepare for next time. Certificates have been
granted to women teachers at Likoma since 1905. A
syllabus has been prepared for them, which would do
credit to our own land. Another happy result of the
increase of Christian households is that the Island girls
can now live at home without dread of contamination.
THE MISSION ON LAKE NYASA AND RIVER SHIRt 311
At Mponda's, too, while Miss Fage taught on her
baraza, Nurse Parsons attended a stream of patients,
her blessed work of healing teaching visibly of Him
Whose " touch has still its ancient power."
Two important pieces of work have been accomplished
during these later years. First, the completion by
Archdeacon Johnson of the Bible in Chinyanja, and
secondly, the completion of the Chinyanja prayer book
in 1908 ; which was completed and entirely revised by
the Archdeacon, working, at first, with the Rev. A. G. B.
Glossop and Rev. H. Barnes, and then with Miss Bulley
in his place. The work has been accomplished by three
of the busiest people in the Mission.
Before ending this chapter something should be said
of the difficulties missionaries meet with.
One of the chief of them is the deep-rooted
belief in witchcraft and black magic. A first step that
the adherent has to take in the direction of accepting
Christianity is when at his solemn admission as a cate-
chumen he renounces the native customs which are not
to be reconciled with Christian teaching or practice, and
the greater number of the customs so renounced are
inextricably mixed up with his ideas of witchcraft.
One of the last things that the baptized Christian
really learns is to absolutely and entirely expel from
his life and thought the tacit acceptance of these very
ideas which he had so long before renounced. And
this is not surprising when one remembers how short
a time it is since our own ancestors in this enlightened
land had sufficient belief in witchcraft to put people
to death as witches, and when one reckons up the
people of one's own acquaintance to-day who refuse
312 HISTORY OF THE UNIVERSITIES' MISSION
to sit down thirteen to dinner, or who hold some
other quaint superstition in a spirit of unreasoning
fear. The very atmosphere of a heathen village in
Central Africa is full of unreasoning superstition, and the
Christian can no more escape it than he can escape the
infection of malaria. It is no exaggeration to say that
from the cradle to the grave the African, whether Christian
or heathen, is surrounded by an atmosphere of unknown
terrors. This is, of course, least in the Christian who is
beginning to understand and feel that, whatever be
the malevolence of spirits, he is always in the hand of a
supreme God and Father. For the heathen, the fear of
the evil influence of spirits, which may be induced to
work him mischief by the arts and charms of his earthly
enemies and ill-wishers, is present every moment and
is unrelieved by any belief in a Supreme Governor ;
for him no death, to take a single case, is what we
call natural, but is caused by some mischievous ill-
wisher among men or spirits, and therefore every death
is investigated, not by a careful inquiry into natural
causes, but by resort to the diviners who claim to be able
to reveal the secret workers of the harm. In law, again,
the heathen most commonly resorts to the poison ordeal to
clear himself from charges of theft, murder, and witch-
craft ; in the smallest as in the largest concerns of life he
turns constantly to charms, to defensive or offensive
magic. What seem at first sight hi,s best actions may
on investigation prove to flow from the mutual distrust
and fear of a superstition-ridden race ; for fear and
suspicion are the ruling passions of his life. The only
way in which the heathen can be brought under the
dominance of love and trust instead of fear and suspicion
THE MISSION ON LAKE NY AS A AND RIVER SHIR& 313
is by the growing sense of entire dependence on a Father
in Heaven Whose power is over all and Whose love is no
less than His power. The Gospel of Jesus Christ alone
has power to teach them this, and it is only by slow stages
and by generations of faithful work that the evil spirit
of superstition and witchcraft can, even by this mighty
power, be cast out from the heathen races that lie still in
darkness.
In Bishop Hine's charge of 1899 a note of disappoint-
ment was struck in that he could see little of missionary
zeal in converting others, common in some parts of Africa,
and he asks if it is a result of our cold half-hearted
example, and recommends days of retreat and instruction
to draw teacher, reader, and the ordained to see the
greatness of their work ; insisting on a regular and
sufficient wage for native clergy : —
" We want," said he, " faithful men, may God grant
them to us — who have the welfare of His Church keenly at
heart, who are willing in a spirit of humility, which is the
spirit of Jesus, to work out in their own strength, relying on
His strength, God's eternal purpose in gathering into His flock
those who are now in darkness and the shadow of death."
It is when we read of the ordinations at Likoma on
St. Thomas' Day, 1906, that we feel these counsels
have borne fruit. Then were Padre Eustace and Padre
Augustine ordained to the Priesthood after respectively
six and eight years' diaconate, and Leonard Kangati be-
came a deacon, and read the Gospel. The priests were
placed in charge at Lungwena and Msumba, and Leonard
at Chia under Padre Augustine.
The report for 1907 gives nine as the number of native
314 HISTORY OF THE UNIVERSITIES' MISSION
priests now working under U.M.C.A. and twelve deacons,
26 readers, and 286 teachers of both sexes, so that more
than three quarters of the entire staff are Africans, forty-
seven years after Mackenzie first set foot in his promised
land.
Their quality may be judged from Bishop Hine's story
of one who gave up well-paid government employ to learn,
with scanty means and no wages at first, to be a teacher.
Another lad, Arthur Mvenya, was sent in 1893 from
Zanzibar, where he had been trained as a teacher, and
was at once put in charge of Chipyela boys' school, where
he remained till his death, fourteen years later. " An
ideal headmaster " his priest called him, and for eight
years he was also a reader.
But alas ! that we sometimes have to mourn for
failure in those who had run well. Is there a diocese
in the world free from disappointments in work and
workers ? As Bishop Hine, addressing the Likoma
Conference, 1899, said : —
" We hear now and again of some great fall from grace,
some grievous sin which a teacher has committed. We treat
him with severity, and we are right in doing so. We remove
him from his work ; but does it ever strike us that we may
be responsible for his fall ? ... We have found fault with his
slackness, and left him perhaps sore, disheartened, miserable,
and given him nothing to encourage him or help him to do
better. . . . We put such a person in a place full of sin,
and expect him to live an exemplary Christian life."
Such words show how fully alive the leaders are to the
weak points in their flock. Surely He who makes of the
frail and broken shells the marble that endures, can use
even our failures for something better than we think.
THE MISSION ON LAKE NY ASA AND RIVER SHIRE 315
" In disappointment Thou canst bless,
So love at heart prevail.'
It is these failures which the critics of Mission work
throw in our faces. They are those who would have
flung the fall of St. Peter and the squabbles in the
Church of Corinth in the faces of the Apostles. But
it is refreshing to end with one or two well-weighed
utterances of those who really know.
It was the Hon. A. Lyttelton, Secretary of State for
the Colonies, who in 1904 congratulated the Warden of
St. Augustine's, Canterbury, on his splendid roll of
missionaries.
" In their efforts we have an abiding guarantee that
Englishmen amid the wealth, prosperity, and material great-
ness of the Empire do not forget their mission of diffusing a
higher spiritual civilization. ' '
Lord Selborne spoke of " the profound contempt
which I have no desire to disguise for those who sneer at
foreign missions."
Sir George Grey, Governor of Cape Colony, said that
Mission stations were less costly than armies, and that
native wars are more expensive than Christian teaching,
and he called on the Church to find the men, if he found
the means, with the immediate result of four Kaffir
Missions and two Colleges.
Such utterances may help us to bear the burden laid
on us, and to disregard the criticism of those who question,
not merely our methods of bearing it, but even the
necessity of lifting it at all, and who would " take away
the key of knowledge and not touch the burden with
one of their fingers."
CHAPTER XVIII
WAR AND PEACE AT THE MAINLAND STATIONS
Locust Famine in Usambara — View of Work at the Bonde Stations —
Kigongoi opened — Hegongo — Korogwe — P. R. H. Chambers,
.and W. H. Kisbey — The Rovuma Stations — Masasi raided.
" npHE blessing of peace," so fair and desirable, has
X truly been the portion of most of our mainland
stations in later years, while to others have been granted
the sterner lessons and testing of war.
But not unmixed with trouble to try them as gold
in the fire, was the lot of the Usambara country during
the two years that elapsed between the last visit of
Bishop Smythies, described in Chapter XIII, and the first
visit of Bishop Richardson in January 1896.
For the locust famine began in May 1894 — a great
and terrible army, darkening earth and heaven, they
came and spread as a scourge through the land, reaching
even to South Africa. But the Bonde country suffered
most heavily. Here everything that grew was eaten up
for one whole year, while crops suffered much for a second
year, and even in 1896 some crops were devoured, a
most unusual thing, for locusts usually pass from land to
land, laying their eggs in advance of the country devas-
tated.
The Mission, however, made good use of this time,
316
WAR AND PEACE AT THE MAINLAND STATIONS 317
and bought and sold rice to the famishing people, so that
though school work languished, lessons of mercy were
rapidly learnt.
Since then famine has again been in the land. For
in 1898 the greater rains failed, and also the latter and
smaller ones, and when hope returned in January and
rain fell, the locusts re-appeared to eat up every green
leaf as the tender shoots came up. The people, unfed,
could not work.
" Numbers are absolutely destitute and have hardly a
rag to wear. Women carry loads if they are able, but often
they are too weak, especially if they have little children ....
Wrecks of humanity prostrate themselves at our doors,
imploring assistance ; if we give it not, it means a burial.
Whole families come and say, ' Here we are, we have arrived,'
as if they had been invited. . . . We make work for them. We
have done some drainage work, and are starting brick making.
A very large number who are given work are really too weak
to do it, but it is better than giving food for nothing."
Nevertheless, Archdeacon Woodward could report the
next year that work of a permanent value had been done
by the famine-stricken, and that one man had success-
fully grown a shamba of sugar-cane, which acted the
part of a sweet-shop to the Mission boys.
Much relief was sent from friends in England, and
the Kaiser, on a visit to England, expressed to the
Archbishop of Canterbury his thanks for " the splendid
work accomplished during the famine in East Africa
by the British Missionaries at Magila, acting under the
Bishop of Zanzibar."
Since then there has been no serious famine, nor
plague of locusts in Usambara country ; and one blessed
3l8 HISTORY OF THE UNIVERSITIES' MISSION
result of the famine was a greater desire to be taught ;
many came forward to receive the cross, and schools
were asked for all over the land.
But there is a worse famine than the material one —
a " famine of hearing the words of the Lord." And
it is often this preventable evil we have to mourn, as
in the report for 1907, Archdeacon Woodward, writing of
Magila Archdeaconry, says : —
" It is a serious matter that we go on making catechumens
and baptizing without being able to keep properly in touch
with the older converts, some of whom lapse for want of
shepherding — yet how can one refuse them ? "
It is to our native clergy and teachers that we must
more and more look, as shepherds of the flock. Between
1894 and 1896 the following had been ordained — the Rev.
Samuel Sehoza, Yohana Abdallah, Cypriani Chitenje,
Daudi Machina, and Hugh Mtoka. Samuel Sehoza
had been a free mission pupil at Umba, and after
education at Magila, Kiungani, and Dorchester College,
on St. Bartholomew's Day, in lona, the island of the
great missionary Saint Columba, the young African
deacon was ordained by the Bishop of Nyasaland
(Hornby), assisted by the Bishop of Argyll and the Isles.
He was ordained priest in 1896, and for some years he
worked at Misozwe, where, on St. Luke's Day, 1904,
he had the great joy of finishing a permanent church
and having it consecrated. Through his faithful
ministry the old church had grown too small for the
congregation. Little by little he collected funds and
enlarged St. Luke's till, on the patron saint's day,
it was consecrated, and thirty baptisms took place.
KOROGWE.
Rev. Percival R. H. Chambers, first Priesl-in-chars.e.
CHURCH OF ST. LUKE, MISOZWE
REV. FRANCIS REV. HENRY
MZIMBA JOHN M. L(MU. DAUDI SEZUA. SEMNG'iNDO.
K JiZIN'IU .
REV. CANON
DALE.
REV. BENEDICT
NJEWA.
REV. REUBE>
NAMALOWE.
REV. PETRO LIMO.
REV. CECIL MAJALIWA.
REV. DAUDl MACHINA.
>: .'}
'***»
^.
w:
1
f
\
/
i
REV.
SAMVVIL CIIIPO.NDE.
REV. VOHANA
ABDALLAH.
AFRICAN
CLERGY
REV. SAMWIL SEHOZA.
THE FIRST CHAPEL
THE CHANCELi
KIZARA, EASTERN USAMBARA,
WAR AND PEACE AT THE MAINLAND STATIONS 319
But not alone the outer fabric claimed his loving care.
His heart burnt for the many villages around where there
were none to teach, and he succeeded in raising such
interest in eight villages that they put up small out-
schools, and the Bishop, moved by this earnest work,
sent the Rev. W. G. Webster there in January, 1905,
and placed him first at Kizara and then at Kigongoi,
in the East Usambara mountain, high up in the hills.
The Rev. W. G. Webster being invalided. Padre
Samuel Sehoza worked at Kigongoi for some time, but
1907 found him back at his old home at Misozwe, where
there is an excellent boys' school, and his wife Luiza
has a girls' school. When the Bishop visited this station
on the Patronal Festival, twenty-five were baptized,
thirty-three confirmed, and eighty-four made their
communion.
Mkuzi, another of the older stations, has been, since
1897, under the care of Padre Petro Limo (ordained 1893).
Here, when Bishop Hine paid his first episcopal visit, the
people came out " in truly African style " and met him,
with dancing, singing, and gun-firing. It was now
he named the church St. Peter, and confirmed fifty
persons. The Patronal Festival was kept that year
with high doings. A beautiful missa cantata (unaccom-
panied) at seven o'clogk, when eighty communicated.
Next day a grand feast of rice and meat was provided,
and the dance which followed was not unaccompanied,
for drums and old oil tins were requisitioned as a band.
Padre Petro made the children pay him i|^d. a month
for schooling, and this, we are told, was a great help
towards teachers' salaries. He needed it, for, clustered
round St. Peter's, he had established seven schools.
320
HISTORY OF THE UNIVERSITIES' MISSION
and the station of Umba, where most of the Christians
had, alas, given up their faith, was also put under the
young African priest.
If there is less to tell of Mkuzi than of other stations,
it is because the quiet work,
" The trivial round, the common task,
Should furnish all we need to ask."
And that does not include the making of history, though
it may well include the making of the
" road
To bring us daily nearer God."
Meantime the name of the head station had been
changed. Named originally from the beautiful Magila
mountain, the whole district had come to be called
Magila, and the archdeaconry is still so named, but several
WAR AND PEACE AT THE MAINLAND STATIONS 32I
reasons prevailed for giving the station a definite name,
and Msalabani was chosen — " at the Cross," from the
dedication of the church. This station has been for
years under the care of Archdeacon Woodward, who went
out in 1875. Here he is the head of the African branch
of the Society of the Sacred Mission, which has sent
out so many excellently trained laymen to work as
laymen in the Mission field, unless called higher to the
priesthood.
A most interesting account of a visit to Magila was
given in 1904 by Pastor Meinhof. He came by train to
Mhesa — so different from old times of walking — or riding
and tying with a donkey.
" On the way we enjoy the sight of flourishing plantations
of coffee, tobacco, and maize, and at last we reach the gate of
Magila, which, with its stone houses and neat church enclosed
behind the walls, gives the impression of a medieval monastery.
Archdeacon Woodward, for many years head of the station,
greets us before we reach the gates, in the heartiest manner.
The slight form, neat figure, pale face, and an especially
refined bearing, suggest a European savant rather than an
African pioneer. . . . Magila lies in the malarial zone, and
formerly had a bad reputation for health. Woodward teUs
us that now, by medical advice, as long as the sun is high in
the heavens, no meat is taken, nor wine — in the latter they
are always extremely abstemious. Everyone keeps as quiet
as may be, and avoids being out in the sun. Since this mode
of life has been adopted, the general health has improved. . . .
Magila is mainly a boarding school. Besides a small school
for the surrounding heathen, there is a sort of middle school
for such boys and girls as wish to learn more than the first
elements. These children live on the station. They are
fed and clothed ; English friends provide for their mainten-
ance. A large number are from Christian families, from the
322 HISTORY OF THE UNIVERSITIES' MISSION
out-stations. Others are heathen, who receive, if they wish
it, instruction and baptism. Of course, it is quite voluntary ;
no compulsion of any sort is employed. . . . The classes are
excellently arranged, school materials of the best, the scholars
can read and write fluently in Bonde and Swahili ; the
upper classes have even a fair knowledge of English. Besides
this, there is not wanting at Magila instruction in handicrafts.
. . . When work is over, everyone plays joyously. Wood-
ward has no nerves, and assures us that as a born Londoner,
a certain amount of noise is necessary to his well-being. . . .
Added to the general noise, on holy days the church bells
ring longer than on other days. There are six of them.
After a method which is pleasing to the Bonde ear these
bells, which are of different pitch, are rung. . . . The English
Established Church has retained many old Catholic forms,
many more than the German Lutheran. The whole makes
on us the impression of being in a Catholic Church. . . .
Father Kelly, who has undertaken the training of men in
England for the Mission field, was on a visit to Magila. He
wished, though he knew no Swahili, to speak to the people,
so an interpreter was called in. Kelly's theme was this : The
Gospel must be taken to Bondes by Bondes ! The hearers
must learn it is their duty to carry the Word to others ;
they can make the Bondes understand their message in a way
the European cannot. ... I asked Woodward, ' How do
you get the boys ? ' He said, ' They just come,' and so
it is. Others come too — the miserable, the suffering, the
starving. The reader will understand it pleased me well at
Magila, and that, in spite of all difference, I saw evident signs
of the one Apostolic Church under the rule of the One great
and good Lord."
This account lets us in to the life of a Mission station
as others see us.
All round Msalabani the traveller now sees the cul-
tivation and general appearance of tidiness that German
WAR AND PEA CE AT THE MA IN LA ND ST A TIONS 323
settlers impart to their surroundings. The tribes around
are taking employment under the white man ; the old
Masai cattle-raiders are now peaceful herdsmen ; the
Wanyamwezi work in the plantations, and even the
feared Manyema come in now and occupy the old market
site, Mafele, near Mkuzi ; and everywhere in this district
the old native tongues are beginning to pass out of
use, and the composite Swahili "is making leaps and
bounds."
The girls' school at Hegongo is up the mountain,
and from 1904 to 1909 was under Miss Dunford and Miss
Gibbons, who were too busy to find the spur of an
African mountain lonely, even when a lion came at night
and roared in the garden, and then retired to a hut
near at hand. Miss Mills, who was there at the time,
was much disappointed at missing this inspiring visitor.
St. Dorothea's orphanage, where the famine children
had been put, is a Httle higher on the hill. Miss Walker
undertook the visiting of the women of the surrounding
district in their own homes from 3 to 6.30 every
afternoon. All this women's work is of the greatest
importance for emphasizing the fact that the Christian
Faith, as opposed to that of Islam, considers a woman's
soul of as great a value as a man's.
There are now five central schools in this district,
Msalabani, Mkuzi, Misozwe, Korogwe, and Kigongoi.
Here the more promising and advanced pupils come, and
around each station are Mission schools, under native
teachers. The first-fruits of these were gathered on
August 5, 1906, when sixty hearers were given the
catechumen's cross. Many of these were girls, and three
were married women. Kigongoi was re-opened at the
324 HISTORY OF THE UNIVERSITIES' MISSION
end of 1908, the Rev. F. E. Pearse going as priest-in-
charge ; two ladies followed in 1909 for school and
dispensary work.
These catechumens come regularly on Sunday morn-
ings to their central station, by 7.30 a.m., and are
present at the Litany and first part of the Celebration.
They are then dismissed with a short form by the native
deacon, the priest bidding them depart as in the earUest
Liturgies. Then they go quietly out and sit in groups
on the quadrangle till 9 . 30, when their names are called,
and they march to church for their special service,
instruction, and catechizing in the Bonde language by the
native deacon.
There is no district where conferences of native
Christians are so well organized and effectual as in the
Bonde country. Rev. Petro Limo being the presiding
spirit.
One held in August 1897 was the third of these
gatherings. Very severe are the resolutions passed at
these times — such as putting under censure those attend-
ing a mixed marriage, even of relations. Another was
held in 1904.
In February 1906 was held the sixth half-yearly
conference of schoolmasters at Msalabani. This is a
cross between a conference and university extension
meetings. Lectures are given on the German and
Swahili languages ; on some work on the Christian
Faith ; some portion of Holy Scripture ; and perhaps
on church music, very needful for the unmusical Bantu.
Besides this, debates take place on school difficulties,
many of which concern the Mohammedan competition
prevalent everywhere. These conferences last three
WAR A ND PEA CE AT THE MA I NLA ND ST A TIONS 325
days perhaps, and they rub up the teachers and hinder
the feehng of isolation.
In June 1908 Msalabani kept its fortieth anniversary
since Rev. C. A. Ahngton and Vincent Mkono settled
there in 1868.
In October 1904 the Bishop of Zanzibar visited the
old site of Vuga, in West Usambara. Here, where old
Kimweri had lived and been visited by Dr. Krapf in
1848, and his descendant by Bishop Smythies in 1893,
there were but a few native huts, where once was a
great native town. We had never been able to establish
more than one Mission school in this district, and knowing
that an effective Lutheran Mission station held the land,
the Bishop visited them, and finding that we should do
little, if any good, by continuing to hold school or services
in their midst, he formally held an interview with Pastor
Johanssen, and withdrew the one school, holding firmly
to the work in Eastern Usambara. He was much pleased
with the Lutherans, who had mastered the Shambala
tongue, which we had only attempted; the schools are
excellent, and the people are taught to bring a good
water supply from the hills to irrigate their gardens and
shambas. So we have withdrawn from the land, where
we never really had a firm footing, to advance, we hope^
with surer tread in other directions.
At Korogwe, in Zigualand, was built the second
consecrated church in the Mission, St. Mary the Virgin,
good, solid and square-ended. A wattle and daub
school of superior make was erected, and under Padre
Chambers the work progressed, with some observance
of Sunday, and a decrease of heathen customs. Then
the good priest was banished to England by a second
326 HISTORY OF THE UNIVERSITIES' MISSION
attack of haematuric fever, but he determined on return-
ing to Africa. The Bishop wisely refused to let him
take the risks of mainland work. But even Zanzibar
proved too much for him ; he had to be again sent
home, and on St. Clement's Day 1899 he died at
sea, before reaching Aden, and was, like St. Clement,
buried in the sea. Percival Roderick Harcourt Chambers
had offered himself to the Mission at seventeen, but
waited patiently till he had taken his Cambridge degree,
and served a three years' curacy in England. Then he
went out, and his patient waiting had taught him to
use patience in reaching the dark comers of the African
mind, and to win the confidence of the natives at Korogwe.
To him succeeded the Rev. W. H. Kisbey, whose lot it
was to carry out the plans of his predecessor, and to
develop them far beyond the early ideas. A Moham-
medan tried to oppose him, but retired with only four
converts. Mr. Kisbey then boldly resolved to carry
the war into the enemy's country, and crossing the Luvu
River, which flows out at Pangani, he made a tour,
preaching in many villages, asking why Mohammed could
not alter their evil customs and teach the brotherhood of
man. A practical question was, " What did the rich
Arabs do for you in the famine ? " The result of this
expedition was three schools, built by the people ready
for the coming of the wished-for teacher. Next year
Mr. Kisbey found work beginning at Visalaka, at Kwam-
dani, and at Lewa. The schools were built by the people
themselves, and presents were exchanged on their com-
pletion, and at Kwa-Mwandu, where the chief is a
Mohammedan, he had a pathetic interview with him.
One of his boys was just undergoing the degrading
WAR AND PEA CE AT THE MA I NLA ND ST A TIONS 327
initiatory native rite, and something in the missionary's
presence troubled his dark mind as to allowing these
disgusting customs, and then praying to Allah at sunset.
" I want you to have my children," he exclaimed, when
they parted at night ; " and as for me, will you pray for
me ? " Who shall say what faint gleams of light he
saw " in a glass darkly," and what a stretching out of
the hand was here ! May we be able to respond with the
hand-clasp of a brother, and guide them to the clear light
of the Gospel.
At the Patronal Festival, September 8, the Rev, Petro
Limo came from Mkuzi, and at the first evensong of the
Festival thirty-eight purple-clad candidates for baptism
went in procession to the river and were baptized, return-
ing in their white chrisom-garments. Next day eighty-
eight communicants took part in the Eucharist, at
which Padre Limo preached. He afterwards presided
at a conference of adult native Christians on native
customs, and on how far Christians might join in them.
In the evening a great dance began to an obbligato of
drums and tin cans, and the boys kept it up till morning,
as " all sleep was banished from their eyes."
When Bishop Hine came here for the first time he
was much struck with the Wakwavi, who have fled from
the Masasi to Uve in peace among the friendly Ziguas,
They dress better than most natives in garments of skins,
set off with metal and bead decorations of a ponderous
if not imposing sort.
At Korogwe itself, a new church designed by Mr.
Frank George, with the usual African apse, was being
built by a Greek and his workmen. This was con-
secrated April 22, 1904, and dedicated to St. Michael
328
HISTORY OF THE UNIVERSITIES' MISSION
and All Angels. It is a really large church, longer,
though not quite as broad as Zanzibar Cathedral. The
visitors from the other stations came by train, the
railway having reached Korogwe. The whole proceedings
took three days and ended with a Te Deum on Sunday.
Some Christians who were baptized on this day have
since, entirely by their own free will, built a little wattle
nW"^
■ '^'%f5^A-" - ■• • ^ ^. - -^-
KWA MAKAU, TEACHER'S HOUSE
and daub church at Mayuyu (or Kwa Mdanu). This
church the Bishop opened in October, there being then
twenty Christians in the place under Hugh Mhina, a
teacher, and one of Archdeacon Jones Bateman's old boys.
Mr. Kisbey has extended his work in every direction.
There are several island villages on the Luvu or Pangani,
including Korogwe itself, and each has its school and
teacher, while in Zigua land proper are a dozen schools
— a good menace to Mohammedanism ; and so is also
WAR AND PEACE AT THE MAINLAND STATIONS 329
the work among women, started this year at Korogwe
by three women workers.
The Bishop visited the Zigua country in 1907, taking
a fortnight to get round the stations. The villages were
poor, owing to cattle disease, which swept off the fine
herds ; and in the schools were ups and downs. It was
somewhat down at Mayuyu, with only nine boys in school,
and the people impoverished by loss of cattle. At
Ngungwini, on the contrary, there were fifty boys. In
one village a converted Mohammedan is the teacher, and
a good one, with forty-seven boys, fourteen of whom
are catechumens. The strength of the church here lies
certainly in the young. The priest-in-charge can only
do this journey of sixty miles, from Korogwe, three times
a year ; indeed, some parts of his district are 100 miles off,
and the people walk into Korogwe for their comrhunion.
What should we think of a parish extending from London
to Southampton, even if the towns in it were turned into
villages ? How is the Mission to strengthen its stakes,
to say nothing of lengthening its cords, without extra
hearts and hands, to gather the harvest waiting in these
enormous districts ?
When first Bishop Mackenzie and Livingstone tried
together to enter the continent it was by the Rovuma.
How little those pioneers thought, as they returned from
their first abortive expedition and turned southward to
the Zambezi, that they were passing the sites of future
Mission stations, destined to be established even sooner
than those Shire and Nyasa ones they hoped to found,
and which should not lack that Fatherly chastening, the
mark of Divine benediction on any mission.
Mission stations in this district are movable posts.
330 HISTORY OF THE UNIVERSITIES' MISSION
There is the old Masasi, raided in 1882, and then deserted,
the Mission being transferred to Newala, the daughter
station. This station was moved up on to the Makonde
Plateau, but after some years it was transferred first to
Mkoo and finally to Luwatala, while a new Masasi arose
under the Rev. E. B. Smith, now overgrown and deserted
in its turn. There, however, still exists a Masasi in a
more favourable site, and at the old Newala a church
stands and holds its own, though many of the people
have migrated to the plain.
Sundry out-stations have been started, and some
survive. Chitangali, the village of the Christian chief
Barnaba Nakaam, passed away, but many of the Chris-
tians settled with their native pastor, Rev. Cecil Majaliwa
at Mwiti. This remains on the list, under the care of
the native deacon, Kolumba Msigala. Here, in Novem-
ber 1907 Bishop Hine confirmed seventy- three per-
sons, the boys being all able to say their catechism in
the vulgar tongue, with a correctness that English Sunday-
school teachers might envy.
When Bishop Smy thies was about to depart he sent for
two boys from Kiungani and gave them his last counsels
and benediction. This farewell they regarded " as a very
great gift beyond all price." Did the mantle of the great
Bishop, as he passed from Africa, fall on his two humble
disciples ? They were Yohana Abdallah, priest of
Unangu, and Daudi Machina, made a deacon in 1895.
Daudi married Florence Majaliwa, the daughter of the
Rev. Cecil Majaliwa, and was moved to Newala under the
Rev. T. C. Simpson. After more than five years' diaconate
he was raised to the priesthood, ordained by the Bishop
of Lebombo, acting for Bishop Richardson, on January 24,
THE CHURCH AT LUWAIALA.
MASASI.
IK THE ROVUMA COUNTRY.
WAR AND PEACE AT THE MAINLAND STATIONS 331
1901, after which he again Hved at Mkoo and worked
there till 1903, when the whole village and their padre
settled at Luwatala, where there are now 300 Christians.
He is own brother to the Rev. Samuel Chiponde.
The other sub-stations to mention in this district are
Chiwata, seven hours from Masasi, also under Barnaba
Nakaam's chieftainship, and in charge of deacon Hugh
Mtoka. He was one of the little slave-boys rescued
by the London in old days, and to Miss Mills first,
and to Kiungani afterwards, he owed his education.
His work, first as a teacher and then as a deacon, lay
entirely in the Rovuma country, and here on the day
of the beheading of St. John Baptist, 1899, he was taken
suddenly, after " a steady and consistent " ministry, and
laid in his grave among his people, who mourned for their
teacher and friend.
For some time after his death there seems to have
been no resident deacon, but in 1900 came Rev. Danieli
Usufu, who was ordained priest on Palm Sunday, 1908.
There are several other stations in the district, of
which Majembe, under the deacon Cypriani Chitenji, and
Luhndi and Miesi, under the deacons Reuben Namalowe
and Benedict Njewa respectively, may be mentioned.
But the history of Masasi and Newala exceeds in
interest that of all the others.
When Bishop Richardson first came to the Rovuma he
was welcomed by the Rev. R. F. Acland Hood and Rev.
T. C. Simpson at Newala.
At this time Matola, the friendly chief of Newala,
was very ill. Baptism had been necessarily delayed on
account of his wives. He was a catechuman, and had
helped the Mission consistently, but it has been the rule
332 HISTORY OF THE UNIVERSITIES' MISSION
of the Mission to admit polygamists to the catechumenate
but not to baptism unless the way should have been made
clear that the wives might be put away without injustice
to them or other moral wrong. All this must have
weighed with the chief, but as death approached he con-
sidered himself at last free to ask for Holy Baptism, and
having provided for the repudiated wives, Mr. Simpson
baptized him, and Yohana moved him to Newala, where
the Bishop just saw and spoke to him before his death on
October 14. His successor, young Matola, seemed un-
friendly, but this was only at first. The case of old
Matola is at once an answer to the challenge as to adults
being ever converted, and a reason for their scarcity.
In 1899 the Rev. Francis E. Zachary came out and
was sent to work at Newala ; but almost at once
Newala was abandoned as a centre, the people being
scattered in small hamlets, owing to the greater supposed
security of the land under the strong hand of Germany,
The Mission force was therefore called in to Masasi, from
there to work the country around. Archdeacon Camon
was the head, taking his title from Masasi, the veteran
Rev. William Porter and the Revs. T. C. Simpson, J.
Nichols, and F. E. Zachary, and a layman, George Sims,
working with him.
But not long was Africa to keep the young priest,
Mr. Zachary. As a boy at Lancing he had longed
for mission work, and after passing through Oxford
and Ely and a curacy, he went out, after a Retreat in
Cambridge, where he heard the answer to his question,
" Lord, what wilt Thou have me to do ? "
He had worked through Lent at Mkoo, and passed
away on April 16, of fever, possibly brought on by sun-
WAR AND PEACE AT THE MAINLAND STATIONS 333
stroke, thus ending his earthly ministry for Africa. The
blow was felt all the more that on Good Friday the Rev.
E. John A. Nichols had died at Masasi of fever, thus
nearly halving the number of clergy on the Rovuma.
When Bishop Hine left Likoma in 1901 he came over-
land, by way of the Rovuma, with a band of thirty
carriers without fire-arms, and so though they met herds
of antelopes the creatures remained unharmed. The
porters turned up smiling and singing at the end of an
eighteen mile tramp each day. The Bishop walked into
Masasi on November 12, and spent a month in going to all
the stations, confirming and visiting. The old deserted
sites made him " ready to cry," but there was much to
cheer him in 373 persons ready for him to confirm in the
district. In Africa, be it remembered, a confirmation
does not mean from six weeks to two months of weekly
classes ; but instruction, line upon line, over and over
again, in class and singly, for from one to several years,
with earnest preparation of the heart and many searchings
of the missionary's own heart as to whether, after all, the
candidate is ready. The Mission follows the old Eastern
custom of confirmation as the immediate complement of
baptism for adults.
How well the instructed native knows the need of much
explanation, and gives it too, is shown in Bishop Hine's
account of Sila, one of the older interpreters. Perhaps we,
who in England listen languidly to discourses in our native
tongue, with gratitude in inverse ratio to the length, can
hardly understand what a function an African sermon is : —
" The missionary makes a few observations of a simple
character for about three minutes, and then waits in an
increasing state of amazement, listening while Sila, speaking
334 HISTORY OF THE UNIVERSITIES' MISSION
ten times as fast, translates (!), or expands, or multiplies, or
explicates in Yao these apparently plain statements into
whole volumes five or six times as long. You drop the little
seed, and by Sila's practised handling of it the congregation
can reap whole acres of valuable and instructive lessons."
The Masasi raid of 1882 had made the Mission shy
of sending women to work in this country, and it is
an evidence that all was now thought to be eminently safe
that in December 1903, twenty-seven years after the
station was founded, Miss Clutterbuck, Miss Holloway,
and Miss Sharpe arrived at Masasi, having already had,
respectively, nine, ten, and seven years' African experi-
ence. Their journey up from the coast was a sort of
ovation, people waiting everywhere to see what English
women were like, the nearest previous approach being
three German Benedictine nuns, who didn't prepare the
mind much for an ordinary Englishwoman. At Masasi
the girls danced and sang backwards before them.
The ladies were delighted with beautiful Masasi,
but it was sad to see the church falling down, and the
new one not begun, its component parts lying around,
waiting for a builder.
Soon Miss Sharpe had opened a dispensary, while the
other two worked among the women, school being kept
by Rose, the native teacher trained at Mbweni.
Earlier in this year, the Bishop had written : —
" Though less is heard of Masasi perhaps than any other
centre, it is not because there is no progress to note. Progress
there is, real and enduring ; the growth of the Christian
Faith in the hearts of the people, a church worked by clergy
and teachers living among their own people, and what is
more important, living like their own people."
WAR AND PEA CE AT THE MA IN LA ND S TA TIONS 335
But much was soon to be heard of Masasi, and in a
way that exemplified the truth of the Bishop's statement.
All seemed going on well. On St. James' Day 1905
the first stone of the new church was laid, and under
Mr. Tomes the walls were rising, when the most un-
expected storm burst on the land. Sunday, August 27,
dawned, and news came officially from the German
Government that danger might be expected, and warning
them to be in readiness. Nothing immediate was
expected. The Sortes Liturgicce were remarkable. Christ
weeping over Jerusalem must have caused them to
feel hopefully that their Christians were not as the
Jews — that they " knew the time of their visitation "
and were well prepared. Then the songs of pilgrimage
which formed the Psalms for the day must have echoed
in their hearts, feeling that the time was at hand to show
if the native church was "las the grass growing upon the
house-top," or as the good seed which, sown in tears,
should be reaped in joy.
In the afternoon the Archdeacon, who had been
absent, returned. News had also come of the massacre
by natives of the Roman Catholic Bishop, Cassian Spiess,
O.S.B., with two Brothers and two Sisters at Nyangao
on the Lukeledi, away to the north-east. Still it was
rumoured that the German authorities were putting
down the rising, and the day passed quietly. But at
night two Benedictines came in from Lukeledi, with
news that the rebels were pouring down towards Masasi.
Archdeacon Carnon and his fellow-workers consulted.
The rising was a purely native one against, not Chris-
tianity, but the foreigner. If the white men went, the
flock would be safe ; if they stayed, they would involve
336 HISTORY OF THE UNIVERSITIES' MISSION
their people in their fall. Just half an hour was given
to the eight workers, and with a blanket each, and what
they could carry in their hands they started, taking the
two Benedictines with them; the Rev. W. C. Porter,
Archdeacon Carnon, Rev. H. Spurling, Miss Sharpe,
Miss Clutterbuck, Miss Holloway, with Tomes and
Harrison. Padre Porter, who had been in the Magwan-
gwara raid of 1882, was too ill to walk, and was slung
in a blanket between two natives. Thus they reached
Chiwata, where Barnaba Nakaam and Padre Danieli Usufu
met them and gave them two carriers, who were a great
help. But the rebels were hourly expected, and they
hastened to reach the Makonde plateau. And so they
made their way through desolate country, where natives
fled at their approach, past the tracks of lions, with
constant rumours of rebels on their traces. At length,
after 120 miles' walk, with little rest, and less food,
those brave women, the sick man, and the rest, footsore
and worn out, with their clothes in rags, arrived at
Lindi, on the coast, on September 2. Here they met the
Benedictine nuns from Nangao. They had been taken
by the rebels, and, making ready for death, had knelt
while Padre Leo gave the Absolution. The natives
believing the sign of the Cross to be witchcraft, fled, and
they escaped; but one sister was separated from them
and probably killed.
Here, at Lindi, Archdeacon Carnon decided to
remain, ready to return on the first opportunity.
"Through everything," he wrote, " there is the consola-
tion one has of feeling how faithful our own people have
been right through it to us, and to the powers that be. . . .
Now is our native clergy's opportunity. You will beg all
WAR AND PEA CE AT THE MA I NLA ND S TA TIONS 337
our friends at home to pray very much for grace for them,
that they may be very strong and true in this great triah . . .
There is not a European aHve in the vast southern hinterland
of German East Africa."
For we know now beyond a doubt, that this was
not the raid of one strong nation, Hke the Magwangwara,
to establish their supremacy ; it was the natural, and not
entirely reprehensible feeling of hatred of foreign rule
or foreign interference. It was the same spirit which
animated our forefathers in the English (as distinguished
from the Continental) Reformation, that no foreigner
" shall tithe or toll in our dominions." But when this
natural feeling is carried out in a way of which Canon
Porter could say, " The Magwangwara affair was quite
respectable, compared with this murderous, savage,
heathenish, almost devilish outbreak," then it became
horrible and a thing to be resisted.
Down poured the rebels upon Masasi, and the Chris-
tians endeavoured to defend it, and carried away and hid
the church plate and other fittings and valuables. When
nearly all the church and station were destroyed by fire,
they managed to drive off the invaders after killing
twenty-eight of them.
They were kept off from Chiwata, but the rising
became more general, and the Magwangwara took the
war-path again to join it. All the Rovuma Christians
aided the German Government, in resisting invasion, and
keeping order. It is getting increasingly impossible to
believe the axiom of the " commonplace person " that
the raw native is far superior to the Christian. The rebels
were armed with guns, mostly muzzle-loading, and made
bullets out of telegraph wires, or used the globe stoppers
338 HISTORY OF THE UNIVERSITIES' MISSION
of soda-water bottles. They also had the native poisoned
arrows. The witch-doctors tried to increase the natural,
if inglorious, dishke that, from Hampden downwards,
we all feel to paying taxes, by adding a religious element,
saying the spirits demanded the blood of all Europeans
whose guns, under their charms, would discharge water
and not fire.
The German troops were not at first enough to repel
them entirely, and the whole story is a warning to us
that if the coloured races act together, being as ten to
one throughout Africa to the white races, they could easily
exterminate us. It must be remembered it was the
foreigner, not the Christian, and not even the European
only, against whom they rose ; Arabs and Indians were
swept away as well.
The Germans, of course, conquered in the end, and
the country was desolated ; for the enemy destroyed the
loyal houses, and the Germans the disloyal. Several
battles were fought, and the rebel prisoners were sent to
Lindi, where many were put to death.
Meantime the native Church had risen to its duty.
Rev. Daudi Machina was resident now at Luwatala,
thirty miles from Masasi, and, with the help of the
native deacons, used such buildings as still remained
standing for the services of the church ; school being
held in the store, which was spared, and the only other
building left standing seems to have been the cattle-shed.
But for six months Padre Machina itinerated from
station to station, that the faithful might not be deprived
of the Bread of Life, which he alone in all that vast
tract could give, taking care that the work went on every-
where. He also took an inventory of the things saved
WAR AND PEA CE AT THE MA IN LA ND ST A TIONS 339
from the raid. These were almost exclusively church
property ; to save that had been the first thought of the
Christians. Daudi wrote a brave and faithful letter to
his " Father," Archdeacon Carnon, to pray him to stay in
Zanzibar as it was not only useless, but dangerous, both
for himself and the Mission, to return at present. He
told him, and it is his only complaint, that he had not
wine enough for the Celebrations. This, however, seems
to have been supplied later. The whole tone of the
work is shown in the advice he gave in preaching at
Masasi a week after the raid : —
" I tried to comfort them, saying that Almighty God
had sent this blow to put our faith to the test. ' Now is the
time for every one to show the fruits of the good seed which
has been planted in our hearts for so many years by our
Father.' ... I see clearly it will be a long time before
peace settles on this land. Again, as soon as the land is
quiet I will let you know. . . . Wait till God makes His
purpose known. I have plenty of strength to travel from
place to place, and I know God will help me."
The letters written at this time are full of energy and
quiet strength on the part of the young African clergy
who were holding the post so well. It is the letters of
the poor Archdeacon that express deep sorrow, and love,
and longing to be back in his true home, and yet with the
reserved force that knows how to submit, how to " stand
and wait."
At Christmas they had hoped to the last that they
would keep the Feast together. But the Governor
counter-ordered the caravan, just as it was starting, and
the Archdeacon remained in exile at Lindi, while the
340 HISTORY OF THE UNIVERSITIES' MISSION
indefatigable Daudi managed between Christmas Day
and the New Year to celebrate Holy Communion at
several places. It was a cheering record, in the midst of
war, and temporary famine caused by war, and the
consequent late sowing season, to find 120 communi-
cants on Christmas Day. At Luwatala on St. John's
Day Masasi had its Christmas Feast with eighty com-
municants only, because of those gone as soldiers;
on Saturday at Chiwata there were thirty-five, the
men mostly at the war. At Mwiti on Sunday,
104, and forty- two at Majembe for the Feast of the
Circumcision — 381 communions made, and something
like 100 miles travelled by the faithful priest. People
talk of coloured men as a lazy lot ; one would like to
put them to the same work. He ends by saying, " The
deacons are all well ; every one is trying to do his work
as well as he can." The Chiefs Matola and Nakaam,
the latter a Christian, the former friendly, had been
helping Government against the Wamakonde, whenever
they could see them, which was not often.
At length, with literal joy and singing and dancing,
the exile came back in February — even now under a
military escort. Everywhere people rushing out to
welcome him, and escorting him on the way, till he
reached Masasi, at midday. The sight was sad enough.
Not only the station in ruins, but registers, translations
and books, the work of years — all gone.
Solid marks of sympathy did not tarry ; a friend sent
to the office £50 and more help followed.
Canon Porter was back at his post in March, full
of ardour and with a desire for revenge, by sending the
attack of a Christian Mission to the centre of rebellion.
WAR AND PEA CE AT THE MA I NLA ND ST A TIONS 341
Bishop Hine came to the district in October. Every-
where, instead of depression after the war, there was
cheeriness, with marks of advance. At Luwatala they
wished for a higher grade school as at Mas'asi.
The Bishop visited the different out-station schools.
At the smaller school at Mchauru a Kiungani teacher,
Alphege, managed his twenty-five Makua boys. The
other school in the village had thirty-two children under
Mikael, another result of Kiungani. These youths have
thirteen adult Christians, nineteen catechumens, and ten
hearers. It is of such schools that the Bishop writes, " I
have a great respect for all these humble plodding teachers
who go on year after year, grinding away at their schools
and their classes, gathering their little flocks of sheep into
the fold of Christ. Here is the ' Light that shineth in
darkness, and the darkness cannot overcome it.' "
The Bishop enjoyed his visit to Newala, which was in
charge of a candidate for Holy Orders, who worked under
Padre Daudi. There were only 150 Christians, some of
them scattered, but there were twenty-two ready for
confirmation, and a celebration of Holy Communion with
fifty-two persons — a very good number for these regions.
So to Majembe and Mwiti the Bishop fared, thence
to Chiwata and Masasi, confirming about 400 in the
tour.
At Masasi the Bishop found the station nearly rebuilt,
" a row of beautiful new houses, a new dining room,
a new school, church, and a new house for myself, all
finished in about three months." It was like a trans-
formation scene. Mr. Tomes was hard at work at the
permanent church. Several new schools had been
opened in the district. One link with the past was the
342 HISTORY OF THE UNIVERSITIES' MISSION
fetching up of the altar from old Masasi of Bishop Maples'
time to use in the temporary church.
A great day for Masasi was St. Bartholomew's Day,
1907, when the first ordination took place in the half-
finished church, of which the Bishop said, as he knelt
there at 5 a.m. for the first celebration, it looked like a
ruined abbey. The Archdeacon preached at the ordina-
tion service, Padre Daudi and the deacon Yustino
assisted the Bishop at the altar, and then the three
readers were made deacons, Paul Kazinde, a Nyasa, and
Reuben Namalowe and Benedict Njewa, both Makuas —
the first of their race to be ordained.
Since then we learn the church is nearly finished.
It is very large, larger than existing needs require, but
thus it recalls a striking sermon preached long ago in
England, on the conversion of Africa, by Bishop Samuel
Crowther, on the text, " And yet there is room." Room
indeed for more workers, and room for many more Chris-
tian natives, as long as in all Africa, including men and
women workers of " all denominations," there exists
not more than one worker to every 7,000 natives. There
is room and to spare !
But there is only room for those who are prepared to
endure hardness, and to face hard work and difficulty.
One part of the work, though not the hardest, is to
master the languages, Swahili, Bonde, Zigua, Makua, Yao,
Chinyanja, spoken in East Africa. But those who have
the gift of learning languages tell us these are easy to
acquire. Swahili and Chinyanja are the only two that can
be adequately learnt in England. The foundation of
Swahili is Arabic, incorporating Chinyanja, Indian,
Persian, Portuguese and English, all more or less corrupt
CANON WILLIAM C. PORTER.
ARCHDEACON ALFRED H. CARNON.
THE CHURCH OF ST. BARTHOLOMEW.
REV. JOHN HAINSWORTH. REV. FRANCIS ED. ZACHARY.
WORK AT MASASI.
WAR AND PEACE AT THE MAINLAND STATIONS 343
in transit. Nevertheless, like some European languages,
it is a very good vehicle for thought, and the work of
the missionaries is making it capable of expressing the
deepest truths of the Christian religion. So that it will
be to the simpler African tongues what Greek is to us —
the language of theology — the tongue in which the
Creeds are studied, and which will best convey to the
mind the Divine mysteries.
But if there is some variety in wrestling with lan-
guages, and thus getting more in touch with our fellows,
there is often monotony to face, and oftener loneliness.
The native life is itself monotonous, and if they have few
cares and some joys they have also the fear and terror of
spirits, which pervades the whole of heathen native life.
Is it not worth any sacrifice to bring Christ into such
lives — to teach them " always to taste the deliciousness
of their employment " ?
But to do this we must taste it ourselves. And if
in the wide exile from home and friends, and European
culture, there must be some monotony and loneliness,
the missionary feels, in Archbishop Alexander's words : —
" In dust and drudgery may be
The appointed task for me."
and he will remember it is not by excitement but by
drudgery that the world's great tasks are done : —
" So dust be dust of gold and drudgery divine."
And knowing this let those who read this record ask
themselves : " Have I ever offered one intense prayer for
Africa ? " "Is there any reason why I should not give
myself to satisfy the thirst of the Master's heart for
Africa ? "
CHAPTER XIX
HALF A CENTURY OF WORK. THE LAST DECADE
The Abolition Edict — Episcopate of Bishop Richardson — Transla-
tion of Bishop Hine to Zanzibar — Work at Ng'ambo — Plague in
Zanzibar — St. Mark's College opened, and removed to Kiungani —
Work begun in Pemba — Working of Abolition — Sir John Key —
Home Organization — Livingstone's Jubilee — Consecration of
Frank Weston, Bishop of Zanzibar.
FOR thousands of years the cry of African slavery
had ascended, and for more than forty years,
from many a heart the cry, " How long" had gone
up, as the net, cast in African waters, awaited the call,
" Draw in now." Many a grave had marked the way
to the end now attained, and a voice seemed to cry
aloud from those by the Shire, from the lonely burial
place by the Lulimala, from those of the hard workers
who had made possible the Church in the Slave Market,
asking if they had laboured in vain.
And now the long tarrying ended and the answer
came. The Sultan of Zanzibar, on April 6, 1897,
assembled his chief men, and announced the decree
which abolished for ever the status of slavery. Sir A.
Hardinge, Consul General, was, of course, the chief
mover.
This decree was acceptable to the Arabs. Emanci-
pation would have freed every slave at once, without
344
HALF A CENTURY OF WORK. LAST DECADE 345
arranging the means of livelihood, and where was com-
pensation for the masters to come from ? As now
arranged, the slave can emancipate himself, on payment
of some compensation, and on showing a possibility of
earning his livelihood. Emancipation would thus be
gradual, instead of immediate.
But, like the Englishman, the Arab regards his house
as his castle, and his harem as his own property. Zanzi-
bar not being a British possession, the harem slaves
could not then be touched, and this caused much
searching of heart to many good and ardent friends of
enfranchisement. Immediate steps were, however, taken
to prevent this decree from being a dead letter.
It is rather curious that on this auspicious day
(April 6) this history of the Universities' Mission (founded
on the older one of Mr. Rowley) was first published.
With regard to the working of the abolition edict,
all that need be said, till we come to consider the state of
Pemba, is that abolition meant more and not less work
to the Mission, and this for two reasons. First, the diffi-
culty of securing that the tens of thousands of slaves
in Zanzibar and Pemba had the chance of emancipation,
and that both those freed and those " practically freed "
were not really in unseen fetters — in other words, that
freedom was real and not pretended. The second task
devolving on the Mission was the " white man's burden "
of teaching the released man how to use his freedom, by
religious, moral and economic training, " not as a slave, but
as a brother beloved." In this connection Canon (now
Bishop) Weston's words should always be remembered,
that the slave-trade, and therefore slavery, " is wrong,
because it treats a child of God as the property of a man."
346 HISTORY OF THE UNIVERSITIES' MISSION
It is, perhaps, best here to mention that at the anni-
versary of 1905 both Archdeacon Woodward and Sir
C, N. E. EHot were able to say that the much-criticized
methods of abohtion were proving successful, that " there
was practically an end of slavery ... at present it is
impossible for any one to be born a slave or to become a
slave in East Africa."
In our last chapter, reference is made to the consecra-
tion of the Rev. William Moore Richardson, vicar of
Ponteland. He had, among other posts, served as
chaplain of All Saints' Convalescent Home, Eastbourne,
and as second Master of Bloxham. He was warmly
greeted in Zanzibar, and, going straight to his cathedral,
followed by hundreds of his flock, joined in a festal
evensong, with Te Deum. It could not be said of him
that he went to his own house, for he had none, though
he had rooms at Kiungani and Mbweni, while in many
stations it is customary to call one hut or small house
the " Bishop's."
Speedily he visited the stations on the mainland,
and also ordained four deacons in the cathedral,
among whom were Daudi Machina, and Cypriani
Chitenje.
A Synod was held on St. Luke's Day, 1896, the third
synod of Zanzibar, the laity being excluded. At this
meeting was first planned a cathedral chapter, in the
hope of keeping an efficient body of clergy in the town of
Zanzibar. '"
Bishop Richardson said he only regarded himself
"as a stepping stone," and this he proved; leading
the work quietly, and step by step, and bridging the
interval between the episcopates of Bishops Smythies
HALF A CENTURY OF WORK. LAST DECADE 347
and Hine. And one at a time we will now give these
steps.
In 1896 there were in the Mission altogether twenty-
nine English ladies and about thirty young African
women teachers ; of the ladies nine were nurses, the
remainder being engaged in teaching. Of this number
a good proportion were stationed in Zanzibar. One
nurse, Miss Ada Sharpe, was at the Mbweni Dispensary.
In 1899 *he ladies, the old house at Mkunazini having
been pulled down, were transferred to new quarters in
a house rented to the Mission close at hand. At
this time earnest attempts were made to teach industry
to the native Christian women. Whereas in agricultural
districts the women do the greater part of the outdoor
work, and the men are rather the people to find work for,
here in Zanzibar even housework and washing is done
by men and boys, and the women have an idle time.
Sewing classes were held by Miss PhilHps and were
" a grand opportunity for making friends." At the end
of a year she was actually able to say that the expenditure
had not exceeded the expenses, a successful sale of
their work making them even hopeful of a profit some
day!
To this in 1902 was added St. Katharine's, a lodging
house for unmarried girls in Zanzibar, as such girls
cannot live respectably alone in Zanzibar. They had
work in the town, which occupied usually only the
mornings. They provided their own food out of a very
small payment made to them for doing the work of the
house where two of the ladies lived and supervised the girls
with a light hand.
Miss Gertrude Ward, in a paper on " Work among Girls,"
348 HISTORY OF THE UNIVERSITIES' MISSION
shows how careful we must be to change no native custom
that is not wrong, merely because it is not European.
Over-educate the African, and you unfit her for her
position as an African wife. Unfit her for that and the
men will look for heathen wives who will follow the
tradition of their fathers and mothers.
And yet few women in all the world need Christian
teaching and influence more than these Africans, of
whom it is said that even the youngest girl is rarely quite
innocent.
Three years after St. Katharine's was opened, both
that and St. Monica's sewing class were still running
well on their useful course. Besides being a house for
the unmarried, St. Katharine's found work for several
married women, who have little to do in their own homes
in the morning and thus they are kept out of the tempta-
tions that beset the idle. Housework, cooking, garden-
ing, laundry-work, and the care of the cathedral are their
employments. In the large garden flowers grow luxuri-
antly for the cathedral altar, which must be renewed
daily. It is these Christian girls who, when they become
wives and mothers, and still more, when in their turn
they become mothers-in-law, will rule the households,
and may change the foul and heathen customs of the
Africa of the future.
Miss Ruth Berkeley, revisiting her old Mission haunts
in November 1906, found the girls hard at work, washing
and ironing. When first they did this unfeminine work,
as it was thought then in Zanzibar, they used to scream
with laughter at the extraordinary garments English
women required.
There are disappointments to face, and we at home
HALF A CENTURY OF V/ORK. LAST DECADE 349
often think little of these. Girls being free to go in and out,
sometimes stray away and are lost in the evil haunts of a
Mohammedan city. Then there needs Christ-like com-
passion and untiring love to bring the wanderers back,
and sometimes there is granted to the workers that joy
which is in the presence of the Angels of God.
When St. Benedict promulgated that eminently
common-sense document, his Rule, " auscuUe, 0 fili," he
ordered his monks, besides the hours of devotion and
study, to spend seven hours daily in handiwork, and we
know how grandly they carried this out, how the workers
in stone and wood raised those magnificent buildings
whose abbey churches still remain, how they drained
and tilled the often barren lands, till the earth yielded
her increase ; and how in the scriptorium the whole
learning of old time was preserved and new studies carried
forward. And so in all our missions, side by side with the
evangelistic and devotional work has gone the industrial
element, and the men of prayer are taught to be men of
work and skill.
Of course, the training of clergy and teachers is still
the most pressing need for Africa, but those who cannot
do this may still be built up into a God-fearing and useful
laity. First Mr. Bishop and then Mr. Herbert Lister
made gallant efforts, and in 1894 the latter had seventy
boys attached to his industrial home, learning to be
smiths, carpenters, masons, cooks, bookbinders, and
even workers in silver. Silver crosses of their work have
appeared for sale at the office.
When Mr. Lister went to Pemba, Mr. C. W. Roberts
took this work till his death in 1898.
The Director of Agriculture at Zanzibar suggested in
350 HISTORY OF THE UNIVERSITIES' MISSION
1900 the removal of the boys from the evil influences of
the town and teaching them trades, mechanics, and
keeping accounts, instancing the work of the French
Fathers at Bagamoyo, whose schools are a source of
income to the Mission. But two things have to be borne
in mind. Missions do not exist for the sake of making
useful employes for governments, though incidentally
they do this. And secondly we recollect that the down-
fall of one Mission was largely due to this " profit " which
turned it into a trading concern.
The advice was, however, followed so far as to move
the Home out of the town, where in the " Bishop Smythies
Memorial Home " at Ziwani, the boys were to be taught by
master-workmen belonging to the Mission, under an Eng-
Hsh superintendent. This was large enough for forty,
and was opened July 18, 1901, under Rev. P. H. Baines
and Mr. Sanderson.
But in 1903 it was removed to Pemba, and put
under the care of Brother Makins, S.S.M. It was
found that here the boys can Hve a healthier Ufe,
physically and morally, and while still carrying on handi-
crafts, can learn agriculture, especially on the famous
clove plantations, half of which will either go out of
cultivation for lack of labourers, as the old slave popula-
tion dies off, or else the curse of foreign labour will be
introduced in Pemba.
All over the Mission the training work went on, and
in 1904 the Rev. Cyril Frewer could point to many
masons, carpenters, etc., sent out, until more than three-
quarters of the masons at Pemba were Christians, or
catechumens, while an industrial exhibition was held at
Dar-es-Salaam, where excellent potatoes, grown in
HALF A CENTURY OF WORK. LAST DECADE 351
Usambara, appeared side by side with cocoa-nuts, cotton
and cereals. Zanzibar sent its exhibits of wood-carving,
fishing-tackle, pottery, leather work, and ironwork. In
such a show Londoners must have felt quite at home,
while the native competitors were able to learn that
important lesson, that " I have done my best " is not the
farthest goal. Somebody else's best excels theirs, and
THE PALACE AFTER THE BOMBARDMENT
they must try again, for " the good is the enemy of the
best."
The changes of Sultan, during these years, did not
involve any change for the Mission. In 1896 Hamed
bin Thuwaini died after three years' reign, and Khahd
bin Barghash, twice a usurper, tried to establish him-
self in defiance of the British Consul, but the opportune
arrival of the St. George, and the bombarding of his
352 HISTORY OF THE UNIVERSITIES' MISSION
Palace, caused him to flee, and his cousin Hamoud bin
Mohammed became Sultan of Zanzibar, The Christians
and workers, including Bishop Tucker of Uganda, who
was in hospital as a patient, were carried on board the
ships during this proceeding, but in three days all were
back at their posts. This Sultan reigned until 1902.
He had sent his son, Seyid Ali bin Hamoud, to England
as a Harrow schoolboy, he had then travelled in Europe
and South Africa, had attended the Coronation of King
Edward VI I. , and now returned to succeed his father.
He did not attain his majority till June 7, 1905, when
there were grand doings, attended by the Bishop and all
the members of the Mission, and a state procession next
day. May this young sovereign reign in righteousness.
Of much greater importance during these years is the
change in the spiritual rulers of the Diocese.
Early in 1900 Bishop Richardson, feeUng that the
work would suffer if he continued in office, with health
beginning to fail, " felt compelled after five years' service
in Africa to resign his office into younger and stronger
hands." That it was a grief to him to do so we can well
beheve, when we remember that in these few years much
had been done. As we have seen, women's work had been
put on a more definite footing, the Archdeaconry of Ma-
gila had been revived, and the Archdeaconry of Masasi
created, while, as will be related at more length, the
work in Pemba had been started and St. Mark's Theo-
logical College opened. Every part of his Diocese had
felt his watchful and prayerful care.
Zanzibar welcomed, on December 15, 1901, their old
friend Bishop Hine, and if activity was needed, here
was the man. In that last fortnight of the year, he held
HALF A CENTURY OF WORK. LAST DECADE 353
two confirmations, a retreat, and an ordination, and
visited Pemba. On the very day of his arrival he was
enthroned in that cathedral built by Bishop Steere,
occupied by him and the saintly Bishop Smythies,
and by the devoted Bishop Richardson. It was indeed
a great task to undertake, but in the Bishop's own
simple words, " I have received the Archbishop's sum-
mons and I feel bound to obey. So I become Bishop of
Zanzibar."
And now that cathedral, hallowed by so many
memories, was to receive the crowning grace of consecra-
tion. It was on the festival of the Prince of the Apostles,
he who first preached the sermon, and proclaimed grace,
to " all that are afar off." Thirty years before the first
stone had been laid, and on Christmas Day, 1879, it was
opened, but consecration can only be where tenure of
property is secure.
"St. Peter's Day opened with the peahng of the
cathedral beUs for the six o'clock celebration, a beautiful
beginning for so eventful a day. By 7.30 we were gathered
again to join in the consecration of the cathedral we
all love so well. As we stood expectant, we saw the
procession, headed by the cross-bearer, and followed by
the Bishop, such a striking sight — the beautiful green
of waving palms, the rich colours of the vested clergy and
choristers, and the gay banners. The Bishop knocked
three times with his pastoral staff, saying, ' Lift up your
heads,' etc. A native priest responded from within,
* Who is the King of Glory ? ' The Bishop replied,
' Even the Lord strong and mighty. Open.' Then the
doors swung back, and with ' Peace be to this house '
the Bishop entered. The nave, from which all seats had
V
354 HISTORY OF THE UNIVERSITIES' MISSION
been removed, was filled with a large native congregation,
while the Europeans, among whom were many of the
Consular and Government officials, had seats in the west
gallery. . . . The Rev. Sir John Key read in English
the legal document or deed of consecration, which was
laid on the high altar, and signed by the Bishop. The
altar itself was then blessed with holy oil. The two
other altars and font were also blessed, and the Bishop
pronounced the formal sentence of consecration from
the gallery at the west end. Then followed the Choral
Eucharist, sung, of course, in Swahili, the Bishop cele-
brating at the east of the altar, facing westward in
accordance with one ancient custom." i
The cathedral being consecrated, a chapter was
formed of thirteen stalls. The Bishop's throne in the
midst is dedicated to St. Bartholomew. The titles were
chosen with great care, and are as follows : —
1. St. Athanasius, as an African Saint. — The Chancellor
of the Diocese.
2. Mater MisericordicB, the most appropriate to Africa
of the Blessed Virgin's titles. — The Archdeacon of
Masasi.
3. Holy Cross. — The Archdeacon of Magila, this being the
title of his Church.
4. St. Augustine. — Archdeacon of Zanzibar.
5. St. George, to show the English origin of the Mission.
— Canon Porter.
6. St. Cyprian, another African Bishop. — Canon Dale.
1 It should be remembered that the altar, behind which the
celebrant anciently stood, as in the first cathedral (Christ Church)
at Canterbury, was at the west end of the basilica, and thus he faced
east from the apse behind the altar.
Li. I
THE CHANXEL SHOWING THE CANONS' STALLS ADDED IN I907
•^ iiii"""l
CHRIST CHURCH CATHEDRAL, ZANZIBAR.
HALF A CENTURY OF WORK. LAST DECADE 355
7. St. Michael and All Angels. — Bishop Richardson.
8. St. Mark, first Patriarch in the Dark Continent. — Canon
Sir John Key.
The remaining four stalls were reserved for African
clergy in the future, and will probably be known as
St. Simon of Cyrene, St. Philip the Deacon, St. John
Baptist, Saint of the Wilderness, and St. Paul, the chief
missionary.
These stalls form part of the memorial to Bishop
Smythies. The Bishop, as Dean of the cathedral,
installed the first canons on June ii, with an address
on " dwelling together in unity." And this chapter
was to be the centre of church work for the diocese,
e.g. the chancellor. Canon Weston, was put in charge of
education.
The memorial to Bishop Smythies was completed by
fifteen beautiful panels being put in above the stalls, in
copper repousse work, and representing, in nearly life-size.
Old Testament types of Christ — the scape-goat, David,etc.,
and above again, forming a rainbow of colour, thirty
smaller figures of angels. Thus, through distant ages,
will be kept before the African mind the memory of a
great statesman Bishop who might be called " The
Theodore of East Africa."
In connection with the two East African cathedrals
we have described, may be mentioned the Bishop of
Zanzibar's interesting expedition to Uganda, for the
dedication of the new cathedral, where so great a work is
being accomplished by the Church Missionary Society.
The living native church, greatly self-supporting, building
its own thousand thatched churches and schools, was to
find outward form in a great cathedral, crowning one of
356 HISTORY OF THE UNIVERSITIES' MISSION
the twin tops of Namirembe, its three peaks or spires
standing well above surrounding buildings and reminding
one how
" Three solemn parts together twine
In harmony's mysterious line ;
Three solemn aisles approach the shrine. ' '
It will hold 3,500 people, and was built by native labour.
St. Paul's, Mengo, stands for a witness of that true
civilization in which religion opens the door and secular
improvement follows : the missionary preceded the
civil administrator by thirteen years.
Bishop Hine preached in the cathedral, on the fourth
Sunday after Easter (May 21), and the next day the
two bishops went together to search out the exact site of
Busega, the place of burning, where on January 31, 1885,
three boy martyrs were burnt to death under Mwanga
and died, praising God in the fires. The remains of the
bones of three boys were found. They were reverently
buried. It is glorious to remember that for each martyr
who perished that day there are now 10,000 Christians in
the land. Verily the promise had been more than verified,
" A little one shall become a thousand." The Bishop was
a few days afterwards present at the consecration of the
new cathedral at Mombasa.
We are sometimes asked why there is so little to show
of work among the actual natives of the Island of Zanzi-
bar, The reason is not far to seek. Among the tens of
thousands of inhabitants in the most populous city of
East Africa, all, including many of the Indians, are either
Mohammedan or leavened by Islam, and every one who
knows, understands the awful difficulties involved in
HALF A CENTURY OF WORK. LAST DECADE 357
making converts from the only real anti-Christian religion
in the world. All others were either before Christ or
apart from the knowledge of Christianity. This alone
arose in the face of it. The second reason is that
they cannot hear without a preacher. So seldom is
there a priest to spare for this work, and even then,
what special training is needed ! Nevertheless, attempts
are made.
In 1903 a school was opened at Ng'ambo for Arab,
Indian and Swahili boys. They generally can read and
write their own languages before they come, but a lady
from St. Monica's crosses the creek and holds school for
these young men and boys in English, Holy Scripture and
arithmetic. Here they can inquire about Christianity,
and so join the hearers' classes. Miss Foxley taught here,
the average number being about thirty, a married native
teacher helping her and living in the house ; and these
last held a boys' club there. In January 1908 Miss Foxley
tells us of this school to which Canon Dale can now give
a little time. There are several native teachers at work —
one a policeman, a Comoro man, who naturally kept
order well. There have been several baptisms, and all
are under Christian instruction. One of the most gifted
does not yet believe, but is surely not far from the
Kingdom of God, for he has started a club to keep the
boys from drink, and is a veritable " brother of pity "
when any sad task has to be done. The Indian boys,
if influenced by Christianity, are usually withdrawn.
" There was one little pickle, a thief and a dreadful
swearer. He quite changed all that, and one day said,
stretching his small hands to heaven, ' I have finished to
know, there is but one God who made Heaven and earth.
358 HISTORY OF THE UNIVERSITIES' MISSION
To Him I pray, and I shall never worship idols again.' The
next day he was taken away, but he will not forget."
Thus the boys are laid hold of, but where are the girls ?
It seems impossible to get the parents to allow girls to
attend Christian instruction. All, therefore, that can be
done is to try the grown-up women, a far harder task.
Nevertheless they are gathered at Mkunazini on Sunday
mornings. Such gleanings in the fields of God they are,
here a Yao, there a Zigua, whose paths have led to the
great city, heathen wives brought by their husbands who
have perhaps long ago been under Christian influence far
away. One girl was brought by her " sister " — the
sister being one who with her had trod the slave path and
sailed in the same slave-dhow — and henceforth by the
bond of mutual suffering and degradation was reckoned
an " ndugu " — sister. Another had been a small pawn
to fate, for one master had literally pawned her as a
child to another for a debt ; both dying, she was quar-
relled over by the wives, till the Commissioner set
the Httle bone of contention free. May she attain to the
true freedom of Christ !
The Arab ladies are visited in their own homes,
and some of these are now advanced in Christian
instruction enough to be baptized ; but if the husband
remains Mohammedan it is nearly impossible to baptize
the wife. Could she ever practise her religion outwardly,
though she might, and sometimes does, beheve it in her
heart ? The Rev. Godfrey Dale has probably as great an
insight into the native mind and work as any one in Zanzi-
bar, and gives a weekly instruction at the Ng'ambo school.
He too attacks the men. Having a good command
HALF A CENTURY OF WORK. LAST DECADE 359
of Arabic, he began holding discussions in the native
quarter at Ng'ambo. Nothing dehghts them more than to
hear a good set discussion. It reminds one of the methods
of the old Greek philosophers come back again. Gradually
he gave out that he would be at Mr. Madan's house for
two hours once a week to answer questions : —
" The first day we had a few, but the second time quite
thirty were present. . . . Some of our topics have been
that the Gospel in our possession is the original Gospel, not
an adulterated copy.
" The Crucifixion an historical fact, in spite of statements
in the Koran to the contrary.
" The real teaching concerning the Incarnation. Christian
teaching about Heaven and hell. The object of aU religious
acts. Did the Koran abrogate the Bible ? "
This shows the set of the Arab mind towards Christianity
as well as anything. At last there came a day when
they simply asked to be taught, and Mr. Dale told the
Gospel story of the birth of Christ.
Mr. Dale pleads earnestly for a man who could give
time to this work — a man who has studied and can study
the difficult points of controversy, and who, of course, has
mastered Arabic. With two Arabic professorships at
Oxford, two at Cambridge and one in London University,
could not one man be found fit for this work ?
But it is in hospital work, perhaps, that the native
heart is most easily reached, and especially is this the case
among lepers. There is a government institution for
these four miles from Zanzibar city, superintended by
French sisters. Here no one is allowed to proselytise,
but there are several Christians of our church who
are communicated four times a year by the priest in
360 HISTORY OF THE UNIVERSITIES' MISSION
charge of the cathedral ; while quite voluntarily about
ten have come forward for instruction, and Canon Dale
teaches the men and one of the Mission ladies teaches
the women. With ordinary care there is little risk in
visiting lepers in Africa, and it is a blessed task to bring
to those " who have the sentence of death within them-
selves " the good tidings of the Life that is in Christ.
A great trouble, which might have been greater but
for good arrangements, befell Zanzibar in 1905. The
plague, which had, as it were thundered in the
distance, at Bombay and other ports communicating
with the city, had never approached the island. But
now it came. Great efforts were made by the medical
officer of health of the Zanzibar Government to prevent
the spread of the disease ; and by government order vast
numbers of rats, which are considered to be instrumental
in spreading the disease, were slain. But the Hindoo
teaches mercy not merely to animals but to vermin,
which seems superfluous, especially as the rats were the
first victims of the plague, and carried it everywhere.
Immediately government ordered a universal cleaning,
and the convicts cleared the rubbish and burnt it on the
edge of the creek. Nurses were telegraphed for to
Europe and an isolation hospital erected outside the
town. The usual difficulties arose, and fatalism, laziness,
and superstition had to be combated. But Miss
Brewerton, the well-loved matron of Zanzibar Hospital,
went to organize the Plague Hospital. With her she
took two native women, who worked admirably. One of
these was Kate Kadamweli,i Mama Kate, as every one
' See page 100.
HALF A CENTURY OF WORK. LAST DECADE 361
called her, " that primitive Christian " as the Bishop
denominated her.
" Kate was undismayed, she thought only of what she
could do for the poor creatures, and that it was a service
pleasing to God, and her fearlessness, gentleness, kindness
and sense made her of the greatest assistance to Miss
Brewerton. ' '
She was a perfect nurse, and would disturb her rest
to comfort or say prayers by a severe case, or would
write to console the friends. The new nurses from
Europe came, and Kate remained as interpreter. With a
little persuasion, the people came in troops to be inocu-
lated, and thus the plague died out, with much less loss of
life than in most places.
Kate Kadamweli became a widow in reahty (as she
had been practically for years) in June 1907, when
Francis Mabruki died at Mombasa, where he held a
government post. Thus of Bishop Tozer's first five boys,
only John Swedi and Robert Feruzi remain, a good deacon
and a good layman.
Kate did not long survive her husband, dying of lung
trouble in hospital. The Bishop wrote of her " what a
saint she was. One of the best, gentlest, sweetest women
I have ever known. Every one loved her." She lies in
Mbweni churchyard, where she was followed by a greater
crowd of people than had ever been seen at a funeral.
At the hospital a staff of five nurses undertake the
posts of matron, dispenser, nurse for native ward, nurse
for Europeans, night nurse. The native work is some-
times marred by the inconsequence with which a patient
will arrive and vanish without waiting to be cured.
362 HISTORY OF THE UNIVERSITIES' MISSION
Occasionally a distinguished patient is received — as for
instance, a child of the Sultan's — a sixteen-month old
baby. During 1908, 11,000 out-patients were treated,
making it the most far-reaching work in the diocese ; at
Magila 8,656 cases were tended.
But the dispensary work brings the nurses into
contact with a wider circle, and Arab husbands will
come to beg for a nurse to visit their sick wives. A
dispensary at Ng'ambo has been opened, which is leading
the way to many an Arab home.
It is now time to give some account of the various
centres of work in the Island.
When the industrial work was moved away, Kiungani
became simply a training college for teachers and clergy.
Among those who worked there with Archdeacon Jones-
Bateman should be named Mr. Madan of Christ Church,
Oxford, Rev. G. Dale, William Chambers, and E. H. T.
Prior.
In 1897 an irreparable loss was sustained in the death
of Percy Lisle Jones-Bateman, Principal of the college
and Archdeacon of Zanzibar, who for seventeen years
had worked in the Mission, and for eleven years had
been Principal of St. Andrew's, Kiungani — a tower of
strength to boys and workers. A high sense of
principle and duty was the mark he impressed on his
boys, whom he knew and loved well. Attacked by fever,
he was sent with Nurse Whitbread on a voyage ; he sank
and died at St. Denys, Reunion, almost his last words
being, " I thought I was receiving the Blessed Sacra-
ment " as he stretched out his hands when dying. He
had, however, received what proved to be his viaticum
from the Rev. J. Coles (S.P.G.) at Tamatave, where
HALF A CENTURY OF WORK. LAST DECADE 363
they had touched. His kind nurse, Miss Whitbread,
after nine years' service in Africa, died of hoematuric
fever in Zanzibar Hospital four years later. Of her it
was said that she always found out the best points in the
natives, and taking those she worked on them.
At Kiungani the average number of boys had been
for several years 100. Coming from all parts of the
Mission field, tribal jealousy is sometimes apt to break
out among the boys, and there are occasional cases of
insubordination, theft and running away ; but, on the
whole, the lads themselves wish to help in the cause of
order. In 1899 some new subjects were introduced —
drilling by a sergeant, with the added attraction of a
brass band, the instruments given by St. Matthew's,
Westminster ; Arabic writing, so much used in
Government notices, was another subject.
Here the attendance at two services a day is obligatory,
Holy Eucharist and evensong ; mattins, sext, and comphne
are voluntary. In Lent we read of voluntary self-denial
in order to send money to Lebombo, whose Bishop had
visited Zanzibar.
In 1899 the theological students were removed from
Kiungani to St. Mark's College, Mazizini. Thus they
would get more quiet and more special study than
could be had among the hundred at Kiungani. The
Rev. Frank Weston was appointed warden. There was
a stone house for Europeans, with seven rooms and a
baraza, a temporary chapel and lecture-room, and
quarters were also built for married and for unmarried
students, the former bringing their families with them.
It was one of the last acts of Bishop Richardson before
leaving Zanzibar, to dedicate St. Mark's.
364 HISTORY OF THE UNIVERSITIES' MISSION
At Kiungani, the Rev. F. J. Evans had succeeded
the Archdeacon, with Rev. W. King, then a deacon, as
Vice-Principal. Later on he became Principal, on Mr.
Evans' return to England, and before the opening of St.
Mark's he received Priest's orders in the cathedral. He
had worked sixteen years in the Mission, and was but
thirty-one when, on February 24, 1900, he died in England,
having been invalided home. The loss of his " experience,
vigour and single-hearted devotion to his task " was sadly
felt. Educated at the Cathedral School of St. Paul's,
and trained by Sir John Stainer, King was the leading
treble of its famous choir at a time when Gounod pro-
nounced it to be unsurpassed in Europe. He joined
the Mission when only sixteen, and at his death was
reputed its best SwahiU scholar.
On January 19, 1901, the Bishop of Lebombo, by
request of the Bishop of Zanzibar (cabled from England),
ordained Daudi Machina priest and Danieh Usufu deacon.
But the work at St. Mark's received inadequate sup-
port from England, and for want of Priests, Canon Weston
had to be recalled to Kiungani, and for some time St.
Mark's was closed ; then it was moved to the shamba at
Kiungani, where there was already a bungalow. Of course,
there were compensations, the two were still separate,
but one staff could manage both ; and it should be re-
membered that St. Mark's College still exists in its
translated form, and that the work is being done, though
the workers are under-staffed. One most promising helper
came out in 1906 — Rev. E. W. Corbett, Vice-Principal of
Dorchester College, who was at once appointed to Kiungani
to help Canon Weston and Mr. Deerr, who were managing
the two colleges between them. Padre Corbett seemed
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KIUNCxANI STUDENTS AND WORKERS.
HALF A CENTURY OF WORK. LAST DECADE 365
exactly the man for the post, into which he threw himself
heartily, seeing the best in the boys.
"You have only to worship with them," he wrote,
" to know that God loves to draw near to them. The
midnight Celebration on Christmas Eve was my first public
Swahili one ; it was a revelation and an inspiration. I felt
them worshipping, praying, adoring round me. ... I cannot
imagine a happier life for myself."
But a still happier one was in store for him, and after
an attack of severe illness, he sank to rest on April 8,
1907. His Bishop (Dr. Hine) wrote of him : —
" His work here, only four months, has made a wonderful
impression on the people of Zanzibar. His great sociaJ gifts,
his splendid musical abilities, his deep intense faith, and his
earnest, heart-searching preaching has touched people's hearts
in a way I never saw equalled before. It was a Hfe of service
and a most beautiful example of a Christian Priest."
Canon Weston wrote : —
" Had he lived, he would have been a great teacher in
the things of God, a rank he will no doubt attain, but not
here ! . . . For myself, I thank God that in his short pilgrim-
age on earth, Ernest Corbett was allowed to pass my way."
In parting from Kiungani, it is encouraging to note
that the standard has been raised in the last few years,
and that there are sixty-one boys there. Augustino
Ramadhani, a native schoolmaster, is a great help,
giving his whole heart to the work. But on the other
hand, Kiungani loses its Principal, to find him again as
Bishop of Zanzibar.
What may be called the pastoral work of the Mission is
seen chiefly at Mbweni and Kilimani. The former con-
tains, besides the famiUes of the old released slaves, a
366 HISTORY OF THE UNIVERSITIES' MISSION
number of sick and aged persons, sent from various quar-
ters to end their days there. These, hke the children,
are provided with " patrons," when any kind person will
adopt an old person instead of a child ; and we are told
that £2 I OS. od. per annum will provide for a partially
sick or aged person, but £5 for one wholly aged or
infirm. Of course, children are more interesting to
adopt, and last longer. Therefore, Kilimani, the little
boys' home, with boarders, and a day school, is in
greater favour with patrons. By the anniversary of
1900 — the Feast of St. John Baptist — Miss Mills had
her baraza built round the house, and the eighty boys
were paraded for drill with a drum and fife band, whilst
baskets of their making were sold for the enlargement
of the Home.
The numbers at Kilimani, in common with those of all
the institutions whose origin lies in the released slave
days, have diminished, or rather the work has changed in
character, for besides boarders, they now have day
scholars in the httle boys' Home. The report for 1907
gave the numbers as twelve boarders, and twenty-four
day scholars from Mbweni Shamba.
This home has been the special work in Africa of Miss
Dora Y. Mills, who in 1905, after nearly twenty-six years
in the Mission, having suffered from repeated attacks of
fever and illness which made her very deaf, felt it her
duty, as she could no longer carry on her work effectually
at Kihmani, to ask the Bishop's leave to retire. She
came to England the same year, and began working for
the Mission at the office. Kihmani has since been
managed by Miss Stevens, with a native assistant.
A great contrast to Kiungani and Kihmani schools
TENDING THE SICK AT MBWENI.
AT LIKOMA.
AT MALIXDI
HOSPITAL WORK.
HALF A CENTURY OF WORK. LAST DECADE 367
was presented by the Mbweni school for the children of
the inhabitants, chiefly old freed slaves. So thought
Miss Nelson on her arrival in May 1901. It was dark
and badly ventilated, and though air did not come in
water did on rainy days, and the floor was so uneven
that good desks when offered could not be accepted.
At this time Archdeacon Griffin was in charge here,
but health compelled his retirement in 1902, and to
him succeeded as Archdeacon Mr. Evans, but as Priest
in charge of Mbweni Canon Dale.
The lovely position and excellent work at Mbweni
struck the new Bishop of Likoma when he visited it on
St. Patrick's Day, 1902. He speaks of " its lovely situa-
tion, its Christian church and village, its clergy-house,
and chiefest, I suppose, its girls' school, training the
future wives and mothers of our Central Africans. A
very warm welcome met me here, and I had an oppor-
tunity of hearing songs by both the elder girls and the
infants, and also of seeing the industrial side of the house,
and of visiting the beautiful chapel."
Among these girls had worked Miss Margaret Berkeley,
sister of Miss Ruth Berkeley, for many years, but she had
to resign in 1906. Miss Thackeray still lives at Mbweni,
on her own shamba, retiring in 1902 from active work.
When lately she visited the Bonde country she saw the
fruit of her labours in many a happy home, where her
former girls were heads of households or teachers in
schools. She is a standing record of the possibilities of
healthful life and good work in that climate.
On the shamba of Mbweni the families cultivate their
own plots and grow or get all that is necessary to their
simple lives. We are told the cocoanut trees there bring
368 HISTORY OF THE UNIVERSITIES' MISSION
in an income of from ;£i30 to £200. Nearly every one in
the village is a Christian, but all around is a sea of
Mohammedanism, and the poor people don't know
how to answer the objections to their Faith raised by
the followers of the false prophet. An early Christian
Apologist is much needed there.
The numbers actually living on the shamba are re-
duced. It must be remembered the population consisted
largely of released adult slaves, and happily the supply
of these has stopped, so that as the old ones die off and
either leave no children, or children with employment
elsewhere, Mbweni is thinned out. But the church and
schools serve a larger district and are attended by the
inhabitants of neighbouring shambas. The numbers at
the girls' school are reduced, and for the last two years
the girls have been taken for a holiday home to an old
palace of the Sultan's at Chuini. It is rather an
exalted idea to have our African children " in kings'
houses."
Kichwele, in the Zaramo country, near Dar-es-
Salaam, is an offshoot of Mbweni, formed in 1893
when the latter was in danger of over-population.
Under a native deacon, Denys Seyiti, who died in
Zanzibar on August 3, 1902, this little Christian village
flourished and attracted the neighbouring Wazaramo.
It has had its ups and downs, and can we wonder at the
" downs " when we read late in 1897, " The people in
Kichwele have not had a chance of communicating since
January. If you handed me £5,000 it would not avail
to help us without men." This was the time when the
treasurer had sent the startling order, " Accounts seriously
overdrawn ; make all possible retrenchment at once."
THE FIR^T CHURCH, 1897.
Rev. Canon Sir John Kiy. the present church, consecrated nov. 1907.
WETI, PEMBA ISLAND.
HALF A CENTURY OF WORK, LAST DECADE 369
England was, however, stirred. Thousands of pounds
poured in, and for the time retrenchment was avoided.
But the failure of money was as nothing to the failure of
workers — for money will not enable them to " hear with-
out a preacher." The " bitter cry " of Africa here again
woke a generous answer — and among others it gained for
the Mission the Rev. Frank Weston from St. Matthew's,
Westminster, who sailed in 1898, to do ten years of
strenuous work as a priest, and then to become Bishop of
Zanzibar.
But the greatest advance has been the spiritual in-
vasion of Pemba, the sister island of Zanzibar. " Let us
go over into Pemba," had been the cry of a rescued slave-
boy whose mother was left in the beautiful but sorrowful
clove island with its slave population, and to Pemba the
Mission went as soon as the Abolition Decree was promul-
gated. Thither also went Mr. Farler, formerly Arch-
deacon of Magila, as Consular Agent in Pemba for the
Zanzibar Government. Mr. Lister, former head of the
Industrial Home, joined him here, and together they
worked so that the Abolition Edict should be a living
power. In a year 2,000 slaves in Zanzibar and Pemba
■ had freed themselves, and 2,278 more had signed contracts
with their masters as free labourers. This practically
freed them, the only limitation being that they could
not pass from master to master. It was probably an
easier position than the villeinage of early English
history.
Sir John and Lady Key (then Mr. and Mrs. Key)
went to begin mission work, and have left a name
that will be enshrined in the hearts and in the history
of the early Central African Church. They settled at first
370 HISTORY OF THE UNIVERSITIES' MISSION
a mile out of Weti, the best port of Pemba, though not the
capital. But Chaki-Chaki was the site of a Friends'
Mission, and it seemed better not to begin by over-
lapping. Work was begun on a clove shamba to
provide occupation for enfranchised slaves. It was
commonly said that cloves would go up in price, as free
labour would never produce as many as slave labour.
Gladly would we in England have paid more for the
pleasant savour of our apple-tarts, but it has been
proved that free men will work as well as slaves, and
that the clove harvest is in little danger, and in 1899
this shamba alone exported nearly 10,000 pounds of
cloves.
The one mile from Weti saved the shamba and St.
Peter's Church from the fire that destroyed Weti in
December 1898. The next year a new Weti was
built, nearer the Custom House, and then work began
there too. School work, dispensary work, and evange-
listic work were carried on by the first missionaries
so energetically for seven years, supplemented by
the building operations for which Sir John imported
Christian masons from other parts of the Mission,
that in 1904 the Rev. C. C. Frewer could write as
follows : —
" These men " {i.e. the imported workpeople) " saw the
fatness of this island and resolved to have a share in it ; never
had they come across land so rich, so well watered with
bountiful ' rains of grace.' And so these workers saved their
money during the building operations, and were enabled to
purchase little properties, ranging in value from fifty to 500
rupees. The Arabs, because they no longer have slaves, and
by reason of their extravagance, are only too willing to sell.
HALF A CENTURY OF WORK. LAST DECADE 37I
. . . And this movement does not end here, with the imported
Christians. Those slaves released in Pemba, who on getting
their freedom came and settled on Kizimbani shamba " {i.e.
the Mission shamba), " and were so assiduously taught their
Christianity by Sir John, have also caught up the idea ; six
at least of them are actually holders of property to-day.
And so it comes about that the sober industrious Christian
is coming into the possession of the effete Mohammedan ;
and the regeneration of the slave is followed by the regener-
ation of the land, and what was so often a howling wilderness
of sin and weeds is likely to become a fair garden of the
Lord."
The permanent house and stone church now stand
close to Weti itself, while a girls' school is built on
the site of the old house on the shamba a mile
distant. But all the work so far is among the released
slaves and their children. The Wapemba are untouched
in their traditional darkness of superstition, veneered
with Mohammedanism.
It is said an Arab tribe, the Shirazi, inhabited Pemba
till driven out by the Portuguese. But they left their
slaves behind them, and when, after a brief term of
Portuguese ascendancy, another tribe of Muscat Arabs
possessed the land and wished to enslave them, they
showed their mosques and claimed the freedom accorded
to all the faithful. Thus they became a tribe, the
Wapemba, who though officially Mohammedans have
brought old Persian superstitions with them, and believe
in and worship spirits, sacrificing chickens in default of
the human sacrifices preferred by the spirits. Every
year they have a great dance and procession in August
to turn out foreign spirits, which are caught in
372 HISTORY OF THE UNIVERSITIES' MISSION
bags and sent off from the island in a fleet of little
toy-boats.
But there is a boat at work already bearing not
lost spirits, but our workers along the coast, and
Christian nurses speed to the relief of the sick and
sorrowful. Keen for a spiritual conquest are they, as the
Vikings of old who haunted the viks or bays and inlets
of our native shores. The boat is known as the John
Key.
At the end of 1904, Sir John Key left Pemba, after
twenty-two years' work in Africa, and amid the sorrow
of all, induing the Arabs, he returned to England with
Lady Key.
Since then the names of the Rev. Cyril Frewer, the
Rev. Malcolm Mackay and Archdeacon Evans have
been associated with Pemba work, while among other
native teachers, LesHe, the son of old Matola, the Newala
chief, is working well, and forming a link between the
European worker and the raw native mind.
On Tuesday, November 5, 1907, Bishop Hine was
able to consecrate Weti Church, in honour of St. John
Baptist. About 300 can be accommodated in it. It
is, of course, built of the coral stone of the island, and
is very white within and without. Mr. Mackay had
the joy of seeing this achieved before departing for
Kiungani, the Rev. W. Ransome was also present, and
the old friend of the Mission, Mr. Lister, now government
collector.
In this year died John Prediger Farler, British
Consular Agent in Pemba, a member of the U.M.C.A.
for fourteen years, and for ten years of that time
Archdeacon of Magila. " The just manner in which he
HALF A CENTURY OF WORK. LAST DECADE 373
conducted the business of his office made him very
popular, both with the Arabs and the natives."
In 1908 Sir John Key offered six months' service to
the Bishop and went out, arriving in June, and receiving
a hearty welcome, flags and drums and shouts from the
Christians, and even the Arabs and Indians welcomed
back their " baba" with affection. A church is to be
built at Chaki-Chaki. Before he left Sir John bought a
shamba at Mkoani, where a school will shortly be
opened.
The home organization, the " providence " of the
Mission, has worked, as usual, hard and well and wisely.
On May 29, 1897, the office was moved from Delahay
Street to 9 Dartmouth Street. Over the door is the
Mackenzie cross, overshadowed by the palm. " I said I
will go up to the palm tree," might be its motto — through
suffering to triumph. Its well-ordered and airy offices,
the beautiful Uttle chapel, and the guest rooms for mission-
aries on furlough, are all an immense improvement on the
tiny and inadequate quarters occupied for so many years.
It was dedicated by Bishop Creighton on All Souls'
Day.
The League of Associates continues its career of help-
fulness— praying, working, giving. It was founded in
1903, uniting in a threefold bond the workers in Africa
and England : replacing and doing something more than
the Prayer Union. At the end of 1908 there were 800
associates enrolled.
The immense burden that rests on the committee and
treasurers in collecting, and acting as stewards for the
Mission Fund only fully breaks on the mind when, with
the annual balance sheet before us, we proceed to pull it
374 HISTORY OF THE UNIVERSITIES' MISSION
to pieces. In 1907 the Diocese of Zanzibar received
;^i6,ioo, and Nyasa ;^i3,ooo. The administration of such
sums means a great deal. Canon Weston called attention
to the large proportion of this which is spent on institu-
tions connected with the old released slave work, and
remarks : —
" To an outsider it appears to demand so much labour
and money as to put it outside the sphere of operation of a
mission to Central Africa. To those who have been granted
to see from within, it is more than worth while to bear the
burden."
For, consider, not merely the number of adherents
reckoned to the Mission between whom this must be
divided in the " vulgar modem custom " as Lord Grim-
thorpe called it, " of percenting everything," what are
we attacking with that poor £16,000 in Zanzibar Pro-
tectorate ? We are told of 250,000 persons in Zanzibar
alone. With every £100, if it were devoted to Zanzibar,
we have to attempt to rescue twenty-three souls from
the servitude of Satan. Are not the souls worth it ?
Taking one month at random we find just ten men and
fourteen women workers resident at one time in the
Island of Zanzibar (this is not counting native laymen),
so here we are face to face with 250,000 mainly Moham-
medan, and we attempt to attack them, with, say,
twenty-five persons — on an average, one worker to
10,000 souls. Strange to say this is a lower average of
workers than usual in Africa, for it has been reckoned
that over the whole continent, counting all Christian
workers, there is about one to 7,000 or 8,000.
In 1899 Bishop Tozer, the second bishop, passed to
HALF A CENTURY OF WORK, LAST DECADE 375
his rest; it was he who caught the well-nigh extin-
guished torch which had dropped from the hands of his
predecessor and handed it on with rekindled and steadier
light to his friend and successor. For the good of the
Mission he gave health and strength for ten years, and
for its good he resigned in 1872. Truly with him " Success
is nothing, but the work is all."
The year 1902 was marked by the deaths of three
good home workers. Dr. Isambard Brunei, T. Parry
Woodcock, and our chairman, John Wogan Festing, the
Bishop of St. Albans : all three for many years had been
treasurers ; but to the Bishop especially the Mission
owes an immense debt for his admirable tact and wise
guidance, his remarkable business capacity, and his true
and sympathetic love of the work.
The year 1907 will ever be remembered in African
annals as the Livingstone Jubilee. It was arranged,
chiefly by the Cambridge Committee, that we should,
as far as possible, recreate that great day fifty years ago,
when the first inspirer of the U.M.C.A. stood in the
Senate House and called on the Church of England to do
her duty.
It was this scene which we recalled on December 4,
1907, when there were present 500 undergraduates in the
gallery ; a goodly contingent from Oxford ; and most of
the high University officials. The floor of the Senate
House was packed with the friends of the Mission, men
and women. The Vice-Chancellor took the chair, and
opened the proceedings with an invitation to the under-
graduates to appear on that day fifty years hence in
that place.
The Bishop of Southwark spoke on the glorious
376 HISTORY OF THE UNIVERSITIES' MISSION
roll of saintly bishops, and at the result — slave-trade
abohshed, village communities living in peaceful industry,
" languages captured and used for Christ," and the
" heroic, even martyr spirit of the evangel — a thing of
the present and future."
Then the Bishop of Ripon proposed the first resolution.
"That this meeting commemorates with grateful thanks
to Almighty God —
" I. The lecture delivered by David Livingstone in the
Senate House on December 4, 1857.
" 2. The inception of the Universities' Mission to Central
Africa as the direct result of that lecture.
"3. The progress and development of the work during
fifty years."
The Bishop dwelt on those last hard sixteen years of
Livingstone's work " till the night when he said to his
attendant : ' All right, you can go now ' ; and they found
him in the May morning dead, kneeling at his bedside
with his face buried in his hands."
Personal reminiscences of fifty years since were given
by Mr. J. W. Clark, who seconded the resolution.
But what truly thrilled all hearts was when Canon
Weston, " from the thick of the fight " stood up
to speak first of Livingstone's call and its answer, and
then, of the reverberation of that call; recaUing the
heroes whom the Universities had given to the work in
the past ; and telhng of the great Mohammedan power
which has firm hold of North Africa and is trying to grip
Central Africa, and asking, " What is Cambridge going
to do? "
The Archbishop of Canterbury proposed the establish-
ment of a third Diocese as the outcome of all this
HALF A CENTURY OF WORK. LAST DECADE 377
commemorative enthusiasm. With pardonable pride he
claimed as Scots the greatest African travellers, and
warmly urged the possibilities of the coloured races in
a speech which was seconded by the Bishop of Ely.
Then the Master of Trinity spoke in support, and
reminded us that this was not a Jubilee only ;
this was the Centenary of the abolition of the slave
trade by England in 1807, when Wilberforce found
the first fruition of twenty years' toil. Others followed,
including the Dean of Westminster, who came straight
from Livingstone's grave, with its already answered
prayer for the release of the slave.
The outcome of this great meeting has been a new
call which has gladdened the hearts of all those who have
worked for and watched the progress of this work.
Hitherto the Mission has had the privilege of being first in
Central Africa. Zanzibar was a Bishopric long before it
was a British Protectorate ; our missionaries were at work
in the German sphere thirty years before any German
appeared on the scene. Archdeacon Johnson knew the
shores of Lake Nyasa twenty years before a B.C.A.
official ever saw that lake. This cannot be said of Northern
Rhodesia, but it seemed a right and fitting thing that
the Mission should celebrate the jubilee of its inception by
founding a third Bishopric, to be called probably by the
name of the place in Northern Rhodesia where Livingstone
died, and where his heart was buried. In furtherance of
this scheme, the Bishops of the South African Province
in Synod decided that the Zambezi should be the northern
limit of their province. Their resolution ran : —
" That if the Universities' Mission to Central Africa is
378 HISTORY OF THE UNIVERSITIES' MISSION
desirous of occupying that portion of Rhodesia which hes to
the north of the Zambezi, the Bishops of the South African
Province are ready to consider that river as the northern
boundary of the Province of South Africa."
And thus this tract of country, twice as large as the
whole of England and Wales, was thrown into the hands
of the U.M.C.A., who accepted the charge as a call from
God, the outcome of the Livingstone Jubilee, and one
more step towards securing the wish of his heart. The
new Diocese includes the two countries of North-Eastem
Rhodesia with its capital, Fort Jameson, and North-
Western Rhodesia with its capital of Livingstone. So
enthusiastically was this proposal received, that the
£i 1,000 required for the endowment of the new See
was, thanks to the home workers and the sum received
from the Pan-Anglican Thankoffering, raised in ten
months.
But as we kept this day of a good beginning in Eng-
land (December 4), so they kept it also in Zanzibar, where
special services were held in the cathedral. At the " At
Home" at Kiungani, the Bishop brought forward Tom
Peter Sudi, the Kiungani gardener, and said : —
" ' Here is one of the men who saw Livingstone die, and
helped to embalm his body, and brought it down to the coast.'"
The Bishop continued, turning to an old man : —
" ' This is Robert Feruzi, one of the only two left of the
first Christians baptized by Bishop Tozer. He went through
" Darkest Africa " with Stanley, and is now working on a
Government plantation in Pemba.' *'
At the celebration old John Swedi, the deacon, acted
HALF A CENTURY OF WORK, LAST DECADE 379
as chaplain, and Padre Sehoza preached on " Show Thy
servants Thy work and their children Thy glory."
" ' People of two races, Europeans and African, are met
here to-day to offer their thanks to God. . . . The Europeans,
who brought us the light of the Gospel, are looking back
to-day over fifty years of danger, and trouble, and sickness,
and death. And to-day they understand that the good
Hand of God has been upon them to guide and prospef them
in their great work. . . . People of Africa ! We were born
in different parts and belong to different tribes, but we were
all living in darkness and the shadow of death. God led us
through many hardships, by long journeys, through hunger
and thirst, and even death, without our understanding that
it was the good Hand of our God upon us, leading us in love.
But to-day we understand the reason why we left home. . . .
But what did it cost to bring us the light of the Gospel ?
I. The lives of about 100 Europeans. 2. Many others who
have gone home broken down in health. 3. A very large sum
of money. . . . We pray that those who may be granted to
live for the next fifty years may see greater things than
these we witness to-day.' "
Afterwards Miss Thackeray and Tom Peter planted
a memorial cocoanut tree, under whose shadow, perhaps,
the next jubilee will be kept, but " when the tree is grown
the planter is dead." Yes, the first planters of our
African Yggdrasil, Tree of Life, are all in the land of the
Living, and not here. But the Tree has grown, and not
alone in the island, but on the mainland, as the Bishop
put it, " Let it be known that the 4th of December is a
consecrated [wakf) day, it being the 50th year since our
Mission was proposed. Now, in every place where there
are two or three Christians I wish them to try to have
a service of prayer, intercession and thanksgiving,"
380 HISTORY OF THE UNIVERSITIES' MISSION
and so from many a little band of Christians, when not
even a reader could be found, prayer and hymn
arose, and they gathered together for a love-feast
afterwards.
It was not long after this event that the Bishop of
Zanzibar felt that the time had come to lay down the
heavy responsibility of his Episcopal charge. For twenty
years lie had worked in Africa, for he arrived in Zanzibar
in January 1889, and for rather over twelve of those years
he had been Bishop, first of Likoma, then of Zanzibar, the
longest Episcopate of any U.M.C.A. bishop. As his
successor said of him : —
" In the whole of his Diocese, in the Mission, or the
Government services, you wUl find no one quite so competent
and many-sided as he is . . . he is a doctor, and an excellent
one, moreover, he is a man of wide reading, and a preacher ;
his judgment is always sound."
To follow him, and those who have gone before, is
indeed a hard and humbling task. But the choice of the
Archbishop fell on one already well known in the work,
and who besides knowing things African intimately
brought to his high office the rare qualification of a mind
well trained in definite theological learning. The Rev.
Frank Weston was born in 1871, educated at Dulwich
College and at Trinity College, Oxford. At Oxford he
first heard the call to the Mission from the lips of Bishop
Smythies, and after serving in the Trinity College Mission
at Stratford, and at St. Matthew's, Westminster, he went
out in 1898 to Kiimgani, till he became first Warden of
St. Mark's College, and has lately had the double charge
of Kiungani and the Theological College, besides being
HALF A CENTURY OF WORK. LAST DECADE 381
Chancellor of the Cathedral and Director of Education
for the Diocese. The consecration took place on October
II, in Southwark Cathedral, when the Archbishop of
Canterbury was assisted by the Bishops of London,
Southwark, Nyasa, Bishop Hine and six others. The
Bishop of Honduras and the first Bishop of Khartoum were
consecrated with him, and so the successor of Bishops
Mackenzie, Tozer, Steere, Smythies, Richardson and
Hine, has gone forth to bear his part in the making of the
African Church.
Enthroned on November 7 in his cathedral, he at once
held a Retreat, Synod, and Conference.
Some little account of missionary difficulties should
be given. And in this Mission especially, health is a
big difficulty. In October 1897 the Medical Board put
out a very important statement, from which we gather
that Ufe and hard work is possible there, as witness the
length of service of some of the seniors. 1 But of the all
too frequent deaths, about two-thirds occur in the first
three years. It is the accUmatizing that tells. No
doubt some of the deaths are due to the preventible cause
of neglect of hygienic precautions in new comers. But
nearly all the rest are more or less due to overwork.
In view of this, how tremendous a responsibility lies on
those who either themselves draw back from God's call,
or who seek to hinder those who would go. Surely none
would dare to withhold " their dearest and their best " if
they realized that it meant another grave in Africa for all
overworked members. They would tremble to be as
1 Early in igo8 the six senior members averaged twenty-eight
years each of African service.
382 HISTORY OF THE UNIVERSITIES' MISSION
Pharaoh in presence of the command, " Let My people
go that they may serve Me."
The other difficulties to note are those occurring in
dealing with the work. One which has been much
pressed upon us in a very able paper written for the
Pan-Anghcan Congress by the Bishop of St. John's,
Kaffraria, is the marriage question: i. The marriage of
Christians to heathens, either before or after baptism.
2. The crux of polygamy.
This latter is all the harder, that Bible times and
early Christian days provide no examples. Even heathen
Rome said " one at a time." Divorce was easy, and
apparently a man might be accepted as a Christian who
had undergone divorce (but he only had one wife at the
moment), though this might be a bar to the Episcopate.
But polygamy pure and simple is what we are confronted
with in Africa. Both heathen and Mohammedan custom
encourages it ; and we must not find fault with African
heathen for knowing no better than the Patriarchs.
But after much thought and many experiments, it seems
agreed now that the Christian law cannot be set aside.
No baptism can be conferred on an actual polygamist.
Were this permitted, we should have no very good reason
to urge against the custom among those already Chris-
tians. But as to the wives ? Here custom differs. As
long as it is quite certain she cannot be used as a slave,
and sold or given away by her husband, she is often
allowed baptism. It is not her fault that her husband
has other wives. The man is sometimes allowed to be a
catechumen, sometimes not, but must wait for baptism
till death sets him free of any but one wife, or till his
own death-bed, as in the case of Matola of Newala.
HALF A CENTURY OF WORK. LAST DECADE 383
There remain the cases where it has been considered
permissible for the husband to put away all wives but one,
and to provide for the rest as for his sisters. But here
comes a great difficulty — which wife is to be kept ? The
first is not in every case the chief wife, and native good
feeling would be against setting the chief wife aside.
Again, an old missionary told Bishop Key that he had
never known a woman so set aside who had not fallen
into sin. The one solution of the whole matter in South
Africa is that the custom is dying out. But in Central
Africa it is not, so far, for the Arabs keep it going. Never-
theless, the writer has known a Malay woman return to
her father's house, solely on the ground that her husband
took a second wife, and she wasn't going to stand it. But
she Uved in Cape Town, where the advantages of monogamy
were in evidence.
With regard to permissible divorce where the native
law encourages it, and where the dissolution would
make Christian Ufe possible for the beheving partner, we
have to remember Bishop Hine's weighty ruHng, that by
these individual cases we are creating a precedent for
African morahty in the future, and if we lower the Church's
standard (which is Christ's standard), we are responsible
for the purity of His Church ; "to keep that inviolate
is more urgent by far than the convenience of any
individual member of it."
There are many perplexities surrounding the system
of education. The out-schools, grouped around central
schools, are often so isolated that if a really well-educated
teacher be put there, all alone, with less supervision and
less means of grace than at the central schools, he some-
times fails. Archdeacon Woodward pointed out that as so
384 HISTORY OF THE UNIVERSITIES' MISSION
much has been spent on the certificated teachers, and their
moral and intellectual outlook being higher, we should
take care of them and keep them for a long time under
control and with the mental companionship of the central
stations. But the well-disposed boys who are un-
sophisticated and uncertificated can often do the rougher
work of an out-school. A carpenter for whom no employ-
ment could be found was sent away, and immediately he
opened a small school and it increased to ninety in a few
months, and the Archdeacon found that in that short
time they could read easy words and answer perfectly half
the Bondei catechism. The self-made teacher was
quite content with no salary and just what the people
could give him. The innate African generosity and
burning desire to share all they know will probably
make this plan a success.
But the great difficulty of aU, as we have said, is
Mohammedanism. It is so easy to graft the customs of
Islam on the native customs. There is so little for
the native to give up, compared to what he must
forsake for Christ. Archdeacon Johnson points out that
men who were slaves, on return from the coast to
Nyasaland, bring this sort of Mohammedan propaganda
with them. ' ' Their familiarity with the shady side of white
life, their continual shifting to get work, their own origin
in the country, all make them the devil's own missionaries
to substitute a black fraternity of evil for religion ! " And
this brotherhood is spreading, in Nyasaland especially.
It supersedes the old tribal submission to chiefs, and may
be a powerful society some day for driving the white
man and all missions from the land, unless the Missions
have struck deep roots in native and not imported soil.
HALF A CENTURY OF WORK. LAST DECADE 385
In the face of all these difficulties, is there not a clear
call for men and women of " education, standing, enter-
prise, zeal, and piety," as Livingstone said, to go out and
face these problems ? It is the raising up of a nation, or
rather of many nations, to which we are called. There
was a day when the African was no whit behind other
nations in power of ruling, in art, science, philosophy, and
theology, nay more, in holiness of life. Africa claims as
her own such names as ^sop, Euclid, Hannibal, Cyprian,
Demetrius of Alexandria, probably Augustine of Hippo,
certainly Hadrian the African, appointed Archbishop of
Canterbury, but who refused, and found us Theodore, and
accompanied him as Abbot of St. Augustine's Abbey,
Synesius, the squire bishop, Cyril the Great, and St.
Anthony. Is it impossible that ours might be the hands
to uplift these races, to cleanse away the blighting moral
and physical evils left by slavery, to teach them to be-
come rulers in righteousness, heroes, teachers, theologians,
saints ? We can but set them on the paths that lead
upwards, the rest they must work out, each nation for
itself.
And great will be the reward, for in that day when the
sowers meet the reapers, when those who have in the
first fifty years sown the good seed, meet those who per-
haps centuries hence have entered into their labours, and
have come again with joy, will not the sheaves be there ?
Will not these African races take their place among the
" nations of them which are saved " ? Yes, they will
surely come, rejoicing and thanking God for their first
Apostles and Evangelists, even as we Anglo-Saxons look
back to " Gregory our father, who sent us baptism,"
because of his loving kindness to slave children of England.
386 HISTORY OF THE UNIVERSITIES' MISSION
In the words in which St. Theophanes, the Confessor-
Poet of the Grecian Archipelago, sang of the saints of
Africa in the eighth century : —
"These the Trees our God has placed,
Trees, with fruit immortal graced ;
Bringing forth for Christ on high,
Flowers of Life that cannot die,
Egypt hail, thou faithful strand !
Hail, thou holy Libyan land I
Nurturing for the realm on high
Such a glorious company."
CHAPTER XX
SLAVERY 1
By Mr. C. S. Smith,
H.B.M. Consul-General at Odessa, late Consul at Zanzibar,
Retired Lieutenant R.N.
A HUNDRED and twenty years ago Europe allowed
slavery in her colonies, and submitted to the
enslavement of Christians in countries as near to her doors
as Algiers. In spite of many engagements to the contrary,
the Barbary States still held Christian captives in slavery.
Even in Scotland the institution still survived, for colliers
and salters had not yet attained complete freedom. No law
against the traffic in negro slaves, or their transport by
sea, had yet been put in force by any Christian State.
To-day the laws of no Christian State allow slavery except
in certain recently acquired districts in Africa, though
the tribes still prey on each other over large areas in
Africa the reign of law steadily spreads and as it spreads
protects the weak. Before the nineteenth century began
there were objectors to slavery, but they were few.
With regard to the special subject of African
Slavery, it appears that from time immemorial ^ slaves
have been taken from Central Africa to the Mediterranean
' Reduced from the chapter in the first edition of April 1897.
- Mr. Scott Kehie, Partition of Africa, p. 81.
387 o 2
388 HISTORY OF THE UNIVERSITIES' MISSION
States, to Egypt and Asia. It was about the year 1470
that Christian nations began to export black slaves ^ by
sea. Portuguese ships were then exploring the West
Coast of Africa, and a Portuguese company began to
carry slaves to Lisbon. In 1492 America was discovered.
The West India Islands were occupied, the aborigines died
out before the white man, and the need for labour brought
about a rapid development of the slave trade. By 1508
Spaniards were taking part in the trade. By 1537 the
yearly import of slaves into Lisbon, the emporium for the
West Indies,^ had risen to between 10,000 and 12,000
slaves per annum.
Slavery was not, even at this date, accepted by all
persons as being right. In 1540 the Emperor Charles V.
tried to stop it by orders that all slaves in the American
Isles should be made free. They were manumitted, but
slavery soon resumed its sway. About the same time
Cortes wrote in his will : —
" There have been and are many doubts and opinions as
to whether slaves can be held with good conscience or no,
and untU now it has not been determined. ... I command
Don Martin my son and heir, and those who may succeed
him, that in order to ascertain this they should take all
necessary steps so as to discharge my conscience and their
own."
In 1562 Englishmen joined in the traffic.^ Sir J. Haw-
kins fitted out three ships, and took three hundred negro
slaves from Guinea to Hispaniola. This was the first of
many expeditions. By the beginning of the seventeenth
century slaves •* had come to be regarded as the staple
' Partition 0/ Africa, p. 38. " Ibid., p. 61.
=• Ibid., p. 64. * Ibid., p. 66.
SLAVERY 389
commodity of the African soil, and the desire amongst
European powers for the monopoly of the slave market
caused a great rivalry for the possession of West African
colonies. The disgraceful war of 1665, which ended
with the appearance of the Dutch fleet at Gravesend, was
caused by an English squadron expelling the Dutch from
their settlements on the West Coast.
During the eighteenth century the foreign slave trade
was at its height.
" It would be difficult to estimate the number of Africans
deported from the Continent from the time of the first
European connection with it ; but during the eighteenth
century alone it was probably not less than 6,000,000. . . .
Take it all in aU, the profit from the slave trade during
the seventeenth and eighteenth centuries was equal to
that arising from gold, ivory, gum, and all other products
combined."!
Until near the end of the eighteenth century most people
had thought negro slavery a very proper institution. The
institution was recognized in the Bible, and of course Ham
had to work out his curse. The pious John Newton, the
author of " How sweet the Name of Jesus sounds," was a
slave trader before his ordination, 3 and it was common
amongst religious people ^ to look on the maintenance of
slavery as an open question.
However, towards the end of the century public
' Partition of Africa, p. 81.
" "Afterwards he 'gravely, though composedly, condemned' the
practice " — Stephens' Ecclesiastical Biographies : — The "Evangelical"
Succession.
^ I do not know how they rescued menstealing from amongst things
" contrary to sound doctrine " (1 Tim. i. 9, 10).
390 HISTORY OF THE UNIVERSITIES' MISSION
opinion in England was rapidly taking up a strong position
against the slave trade. ^ In 1772, in spite of previous
authoritative opinions in the contrary direction, Lord
Mansfield decided in the case of the negro Somersett, whose
master, Mr. Charles Stewart, sought to take him from
England to Jamaica, that —
" The state of slavery is of such a nature that it is incapable
of being introduced on any reasons, natural or political, but
only by positive law. ... It is so odious that nothing can
be suffered to support it but positive law. Whatever incon-
veniences, therefore, may follow from the decision, I cannot
say that this case is allowed or approved by the law of
England, and therefore the black must be discharged."
African slavery was thus decided to be illegal in England ;
but if the slave returned to the place of his slavery, there
was nothing to prevent his reversion to the slave status.
" In 1787,3 Clarkson, Wilberforce, and others formed
themselves into an association to secure the abolition of the
slave trade. In 1788 a Bill was passed in the British Parlia-
ment to regulate it. At this time the annual export of
slaves from Africa amounted to 200,000."
In 1793 the association just mentioned established a
colony for freed slaves at Sierra Leone, manning it with
negroes collected from Jamaica, London, and Nova Scotia,
and a considerable number of white people. The original
colonists were not happily chosen ; the results were dis-
appointing.3
The first edicts forbidding slave trading were issued on
' Partition of Africa, p. 83. "' Ibid.
•' Zachary, the father of Lord Macaulay, was one of the first Governors.
For interesting details, see Sir George Trevelyan's Life of Lord Macaulay,
chap. i.
SLAVERY 3gi
the same day in 1792 by Denmark and Norway. In
1794 an Act of the United States was passed forbidding
slave trade to any foreign country. In 1807 an Act of
the British ParHament made the trade illegal for British
subjects, and a law of the United States forbad the import
of slaves into the Union. Between 1807 and 1815 most
of the other Christian Powers assumed a similar attitude,
and on February 8, 1815, at the Congress of Vienna, the
Plenipotentiaries of Great Britain, France, Sweden,
Russia, Portugal, Prussia, Spain, and Austria declared,
" in the names of their Sovereigns, their wish of putting
an end to a scourge which has so long desolated Africa,
degraded Europe, and afflicted humanity." But it was
left to each Power to choose for itself the time and method
for causing its subjects to abandon the practice.
In 1822 the Duke of Wellington declared to the Congress
of Verona that the traffic in slaves was being carried on to
a greater extent than ever before : that he could prove
that in seven months of 1821, 38,000 slaves had been
shipped from the African coast, and that between July
1820, and October 1821, not less than 352 vessels (of
which each would carry 500 to 600 slaves) had entered the
ports and rivers of Africa. He added that the trade was
generally carried on under the flag of France.
In 1831 the French Government agreed to a Treaty
with Great Britain, conferring a mutual right of search.
In 1833 an Act of the British Parliament abolished
slavery throughout the British colonies, and assigned
£20,000,000 for compensation to slave owners. It came
into force August i, 1834. The slaves were to pass to
freedom through seven years of apprenticeship, but this
was found unsatisfactory both to master and slave, and
392 HISTORY OF THE UNIVERSITIES' MISSION
a subsequent Act of Abolition conferred complete and
immediate freedom. In 1841 Austria, France, Great
Britain, Prussia, and Russia concluded a Treaty granting
the right of search under stipulated conditions to each
other's vessels of war, engaging to prohibit the slave
trade to their subjects, and to declare it piracy.
By the year 1858 the Brazilian Government had suc-
ceeded in stopping the import of slaves into their country.
In Cuba the Spanish authorities were not in earnest, and
under the flag of the United States some 30,000 slaves
were yearly imported. The published reports show con-
stant complaints that the United States did not maintain
the stipulated squadron on the African coast, and that
their laws were inadequate. If the flag was rightly
assumed, and the ship's papers in order, no British
cruiser might seize a guilty vessel. Again, if no slaves
were on board, though all the equipment showed that
the ship was on a slave-trade venture, not even a ship
of war of the United States might detain her. How-
ever, in 1862, the United States agreed to a mutual
right of search. In December 1865, the constitution of
the United States was amended, so that slavery ceased
to exist.
In 1885 the duty of putting an end to the slave trade in
Africa found mention in the Act of Berlin, and in 1889-90
the Representatives of seventeen States 1 met in Conference,
thoroughly discussed this and kindred subjects. Their
conclusions were embodied in the Brussels Act. As this
Treaty contains one hundred Articles, it is impossible to
^ Great Britain, Germany, Austria, Belgium, Denmark, Spain, Congo
Free State, United States, France, Italy, Netherla.nds, Persia, Portugal,
Russia, Sweden, Turkey and Zanzibar.
SLAVERY 393
do more than briefly summarize it here. It opens with a
declaration that the most effectual means for counter-
acting the slave trade in the interior of Africa are the
following : —
" I. Progressive organization of the administrative, judicial,
religious and military services in the African territories placed
under the Sovereignty or Protectorate of civilized nations.
"2. The gradual establishment in the interior, by the
Powers to which the territories are subject, of strongly
occupied stations.
" 3. The construction of roads, and in particular of rail-
ways, giving easy access to inland waters, and with the
object of superseding the present means of transport by men.
" 4. Establishment of steamboats on the inland navigable
waters and on the lakes, supported by fortified posts
established on the banks.
"5. Establishment of telegraphic lines.
" 6. Organization of expeditions and flying columns.
" 7. Restriction of the importation of firearms and
ammunition."
The Act of Brussels was ratified by all the Powers that
signed it with the exception of France, which provisionally
reserved, for an ulterior understanding, the clauses
relating to visit, search, detention, and trial of suspected
vessels.
It will be allowed that the history outlined above
clearly shows the leading part taken by Great Britain in
the movement of Christendom against slavery and the
slave trade. A naval force has always been maintained in
slave-trade waters. Its brilliant exploits have been many,
and some have been recorded, but they who know the
nature of the service will allow that these are surpassed in
merit by the unrecorded patient performance of duU duty
394 HISTORY OF THE UNIVERSITIES' MISSION
in boat work, under the depressing influences of bad
climate, poor food, and monotonous loneliness. Diplo-
matic influence has constantly been employed ; its
activity may be gauged by a glance at the Index to
" Hertslet's Treaties," where it will be seen that the mere
enumeration of the slave-trade Treaties and laws in which
Great Britain is interested (exclusive of those with African
chiefs) fills thirty pages. As regards money, besides the
constant charge for the slave-trade squadron, and the
£20,000,000 voted in 1833 to compensate holders of slaves
in British Colonies, £600,000 was given in 181 5 to Portu-
gal, and £400,000 in 1818 to Spain, as compensation for
abolishing the slave trade.
East African Slave Trade.
For many centuries the East Coast of Africa appears to
have been a source for the supply of slaves. Sir Bartle
Frere said before a House of Commons Committee, that —
"Before any authentic Greek history it is quite clear that
there was a very considerable trade on this coast."
Sir R. Burton ^ says : —
" The Zanzibar slave depot is so situated that its market
was limited only to the extent of Western Asia. From Ras
Hafun to the Kilimani River was gathered the supply for
the Red Sea, for the Persian Gulf, for the Peninsula of
Hindustan, and for the extensive regions of the East."
In the early years of this century very little was known
of the East Coast of Africa. In 181 1, Captain Smee
reported that till then the English had had very little
communication with Zanzibar, though the French
' Zanzibar, vol. i. p. 458.
SLAVERY 395
frequently went there from the Mauritius for slaves and
Mocha coffee. Previous to his arrival only one English
vessel had touched at the island since Admiral Blankett's
visit in 1799. Blankett heard that no British ships had
been there within the memory of the oldest person then
living. The infrequent communication would largely
account for the delay which took place before any
Treaty was made with the rulers of Muscat, to which,
until 1862, the Zanzibar coast belonged.
The following is Captain Smee's description of the
Zanzibar slave market. It continued unchanged until
1873, when it was closed. But as long as the barter of
slaves takes place, so long must the incidents described by
Captain Smee continue. I do not know that they are
less odious for taking place in private.
" The show commences about four o'clock in the afternoon.
The slaves, set off to the best advantage by having their
skins cleaned and burnished with cocoa-nut oil, their faces
painted with red and white stripes, which is here esteemed
elegance, and the hands, noses, ears, and feet ornamented
with a profusion of bracelets of gold and silver and jewels,
are ranged in a line, commencing with the youngest and
increasing to the rear according to their size and age. At the
head of this file, which is composed of all sizes and ages
from six to sixty, walks the person who owns them ; behind
and at each side two or three of his domestic slaves, armed
with swords and spears, serve as a guard. Thus ordered,
the procession begins and passes through the market place
and principal streets, the owner holding forth in a kind of
song the good qualities of his slaves and the high prices that
have been offered for them. When any of them strike a
spectator's fancy, the line immediately stops, and a process
of examination ensues, which, for minuteness, is unequalled
396 HISTORY OF THE UNIVERSITIES' MISSION
in any cattle market in Europe. The intending purchaser
having ascertained there is no defect in the faculties of speech,
hearing, etc., that there is no disease present, and that the
slave does not snore in sleeping, which is counted a very great
fault, next proceeds to examine the person : the mouth and
teeth are first inspected, and afterwards every part of the
body in succession. . . . The slave is then made to run or
walk a little way to show that there is no defect about the
feet ; after which, if the price be agreed to, they are
stripped of their finery and delivered over to their future
master. I have frequently counted between twenty and
thirty of these files in the market, some of which contained
about thirty. Women with children new born hanging at
their breasts, and others so old they can scarcely walk, are
sometimes seen dragged about in this manner. I observed
they had in general a very dejected look ; some groups
appeared so ill-fed that their bones seemed as if ready to
penetrate the skin."
The first steps taken by Great Britain against the slave
trade on the East Coast were in 1822, when an engagement
was obtained from the Imam of Muscat, by which he
promised to prohibit and prevent the sale of slaves to any
Christian nation, and to allow H.B.M. ships to seize all
Arab vessels loaded with slaves found to the east of a line
drawn from Cape Delgado to Diu Head, passing 60
miles east of Socotra Island. In 1839 this treaty was
confirmed, and on the ground that " the selling of
males and females, who are free, is contrary to the
Mohammedan religion," the sale of Somalis was made
piracy. In 1843 a measure, known as Act No. V. of
1843, was passed by the Indian Government. It has had
the effect of bringing slavery to an end in the countries
where it is law.
SLAVERY 397
In 1845 it was agreed with Muscat that the export of
slaves from the African dominions, or from Africa into the
Asiatic possessions of the Imam, should be prohibited
under the severest penalties. British ships of war might
seize any vessels carrying on slave trade under the Muscat
flag except those transporting slaves from one port to
another of the African dominions, which were described as
between Lamu and Kilwa.
The pressure of the British Government was unceasing,
and in 1863 the Sultan Majid decreed that no slaves should
be embarked save under permit from Zanzibar, which was
only to be given to natives of the Dominions, and for the
transit to Zanzibar. In 1864 he forbad the leasing of
houses to Northern Arabs, and the transport of slaves by
sea between January i and May i.
In 1870 a Committee of the House of Commons ex-
amined the whole question. At this time the shipment of
slaves amounted to 25,000 yearly ; of these, the greater
part found their way to Arabia, Persia, Egypt, and Somali-
land. The contraband traffic to Zanzibar and Pemba did
not fall short of 12,000 annually. In 1873 the late Sir
Bartle Frere was sent on a special mission to Zanzibar,
but effected nothing. After his departure Seyid Barghash,
who was then Sultan, yielded to the representations of
Dr. (afterwards Sir John) Kirk, the British Political Agent,
and on June 5, 1873, ratified the Treaty of the same date
renouncing the transport of slaves by sea, and closing all
public sale markets in his dominions. The most im-
portant part of the Treaty follows : —
" From this date the export of slaves from the coast of
the mainland of Africa, whether destined for transport from
one part of the Sultan's dominions to another, or for
398 HISTORY OF THE UNIVERSITIES' MISSION
conveyance to foreign parts, shall entirely cease. And His
Highness the Sultan binds himself, to the best of his ability,
to make an effectual arrangement throughout his dominions
to prevent and abolish the same. And any vessel engaged
in the transport or conveyance of slaves after this date shall
be liable to seizure and condemnation by all such naval or
other officers or agents and such Courts as may be iauthorized
for that purpose on the part of Her Majesty."
In other Articles it was promised that all public slave
markets should be closed, and that freed slaves should be
protected.^ A few months later the Sultan's decrees were
emphasized by the establishment at Zanzibar of H.M.S.
London, an old line of battle ship well equipped with boats
suitable for detached service in watching the coasts of the
Sultan's dominions, more especially of the Island of
Pemba, which, on account of its clove plantations, had long
been an insatiable importer of slaves.
In 1876, always under Dr. Kirk's influence, Seyid
Barghash issued decrees prohibiting the fitting out of slave
caravans.
Seyid Barghash was a man of good sense. By no means
a pliant ruler, he had in slave-trade matters largely
followed the advice of Great Britain as represented by
Sir J. Kirk, so much so that our Government found it
advisable to help him to train and equip a small force of
soldiers, giving him a present of arms, and lending the
1 In 1875 a supplementary treaty was signed explaining that vessels
were not to be condemned on account of the presence on board of
"domestic slaves in attendance on or in discharge of the legitimate
business of their masters, or of slaves bond fide employed in the
navigation of the vessel."
SLAVERY ' "' 399
services of Lieutenant Mathews, R.N.i By 1883 he had
made himself a name that was feared. He had shown his
power by sending a force to Pemba to arrest the murderers
of Captain Brownrigg - of H.M.S. London.
The time had come to make a fresh departure. The
London, which was rotten, was sold and broken up, and
three vice-consuls were stationed on the coast in order to
stop the slave trade by throwing light on dark places, and
by assisting the further development of lawful commerce.
But great political events interfered. Germany began
to seek for colonies in Africa, and until the continent had
been partitioned little could be done towards the abolition
of slavery. It is unnecessary to trace in order all the
political changes that have taken place. Any delay that
may have been caused in reaching the goal of our slave-
trade policy in Zanzibar has been more than made good
by the extension of our influence in the Nyasa region,
where Sir H. Johnston steadily introduced good order,
and subdued slave-trading chiefs.
In Zanzibar itself progress was made, for in September
1889, Sir G. Portal obtained from the Sultan Khalifa a
decree freeing all slaves introduced into the Dominions
after November i, 1889, and all children born of slave
parents after January i, 1890. On August i, 1890, at Sir
C. Euan Smith's instance, the following was decreed : —
" We declare that, subject to the conditions stated below,
all slaves lawfully possessed on this date by our subjects
1 This officer for nearly twenty years faithfully served successive
Sultans, By his services to them and to the British Government, he
had become General Sir Lloyd Mathews, and was Prime Minister of
Zanzibar till his death in 1901.
2 Vide infra, p. 405.
400 HISTORY OF THE UNIVERSITIES' MISSION
shall remain with their owners as at present. Their status
shall be unchanged.
" We absolutely prohibit from this date all exchange,
sale, or purchase, of slaves, domestic or otherwise. There
shall be no more traffic whatever in slaves of any description.
" Slaves may be inherited at the death of their owner
only by the lawful children of the deceased.
" Any Arab or other of our subjects who shall habitually
ill-treat his slaves, or shall be found in the possession of raw
slaves, shall be liable, under our orders, to severe punishment,
and, in flagrant cases of cruelty, to the forfeiture of all his
slaves.
" All slaves who, after the date of this Decree, may lawfully
obtain their freedom, are for ever disqualified from holding
slaves under pain of severe punishment.
" Every slave shall be entitled, as a right, at any time
henceforth to purchase his freedom at a just and reasonable
tariff to be fixed by ourselves and our Arab subjects.
" From the date of this Decree every slave shall have the
same rights as any of our other subjects who are not slaves
to bring and prosecute any complaints or claims before our
Cadis.
" Given under our hand and seal this 15th day of El Haj,
1307 (ist August, A.D. 1890), at Zanzibar.
" (Signed) Ali-bin-Said,
" Sultan of Zanzibar."
(Seal).
" If any slave brings money to the Cadi to purchase his
freedom, his master shall not be forced to take the money.
" (Signed) Seyid Ali-bin-Said.
" Zanzibar, 3 Moharrem, 1308.
(August 20, 1890)."
The measures taken by the Imperial British East
Africa Company on the mainland coast must not pass
unnoticed.
SLAVERY 401
On May i, 1890, Mr. Mackenzie induced a public
assembly of all the chief people in Mombasa to agree
to a proclamation in which all tribes living for three
hundred miles inland of the British coast-line were de-
scribed as free and incapable of slavery. The proclam-
ation was in general terms and bore a retrospective
construction. It need hardly be observed that during the
Company's administration of the mainland coast every
Company's officer did his best to stop slave trading.
The islands of Zanzibar and Pemba, to which alone
slaves have been taken in any numbers since 1881, are
each in area about the size of Bedfordshire. The nearest
part of Zanzibar is about seventeen miles, the nearest part
of Pemba about twenty-seven miles, from the mainland.
The channel that divides Zanzibar and Pemba is some
twenty-four miles across. To show how severe the block-
ading service entrusted to the navy used to be, the writer
may observe that he belonged to H.M.S. London one year
and nine months. Of that time he passed some fifty-two
weeks on detached service in boats. He sailed (or
steamed) some 7,200 miles, and of 513 dhows sighted he
boarded about 420 and made seven prizes. He captured
about 190 slaves. The following account, extracted from
the Times of January 5, 1882, gives a good idea of the
methods by which the London for about ten years
maintained with her boats a steady blockade against the
sea-borne slave trade : —
" There are four ways in which the watch kept by
our boats and by the soldiers of the Sultan is evaded, and
by which slaves are brought into Zanzibar and Pemba : i. A
great number of slaves are shipped in a dhow as its cargo.
2. The slaves are shipped singly or in pairs in small dhows
402 HISTORY OF THE UNIVERSITIES' MISSION
and canoes. 3. The slaves are made to pass themselves off
while they are afloat as free.
" Let me describe the way in which Her Majesty's ship
London, on her part, endeavours to stop this supply. The
London is an old two-decker, which was in the year 1874 sent
out to Zanzibar, where she has since remained, and where
she fulfils the combined duties of hospital, prison, factory,
victuaUing-yard, depot, and man-of-war. She is provided
with a large number of boats, which are sent on detached
service. These boats, five of which are steam, vary in
length from 42 feet to 26 feet, and carry crews from twelve
to six men strong, including always a native interpreter.
They are armed with rifles, pistols, and swords. The larger
boats carry, in addition, a 7-pounder g"un.
" The officer in charge sends each boat to a particular
station to keep a constant look-out and to search every dhow
that can be supposed to be coming from the mainland of
Africa. The boat goes to her station, and when she is not
chasing remains anchored. A constant look-out, day and
night, is then kept for the whole forty-two days, or perhaps
more, that the boat is at Pemba.
" When a dhow is sighted, the boat gets under way to
chase her at whatever hour it may be, unless it is convenient
to go to her in the dinghy, which is a small boat for three
men, about ten feet long, one of which belongs to each big
boat. Suppose a dhow to be sighted making in for the land
at a distance from the boat too great to allow of the dinghy
being sent to board her, the awnings are at once furled, the
anchor weighed, and sail made. On approaching the chase
a rifle is fired across her bows to make her lower her sail.
Supposing the people in the dhow do not hear, or do not
choose to take any notice of this first shot, it is repeated until
they do, each time pitching the bullet a little closer. The
dhow's not stopping need not be proof of her being a slaver,
for a trading dhow does not always like a delay of an hour,
and if she sees a chance of getting off without being searched
SLAVERY 403
she will attempt it. Suppose, however, that on this occasion
the dhow cannot escape and lowers her sail, the boat on coming
up to her heaves to, and the officer or coxswain goes to the
dhow in the dinghy with the interpreter and another man.
If she is full of slaves, which is seldom the case, there is no
doubt about what should be done ; but if she is full of cargo
and passengers, then comes trouble. Every person who can
be suspected of being a slave must be taken apart and cross-
examined in order to prevent his being smuggled across in
the way I have above described — for in the presence of the
owner or agent a slave would be too much frightened to
confess his condition. After the examination of all suspicious-
looking persons on board, the cargo has to be searched ; that,
however, can be very quickly done, as the officer can readily
judge whether any one is likely to be concealed in it. I think
that slaves are not often smuggled across in cargo. The
dhow is finally allowed to depart when the officer is satisfied
of the honesty of her proceedings, or is convinced that she is,
as the blockaders express it, ' no good.' In the other case,
when the dhow is full of slaves, the proceedings are much
simpler ; of course, I mean when no resistance is offered.
The resistance which resulted in the sad death of Captain
Brownrigg is the first which has been made for many years.
Arabs usually sulkily acquiesce and comfort themselves with
fatalistic proverbs, such as ' God is great,' ' Praise be to God.'
" The arms are taken from the slave dealers and Arabs,
and the slaves are fed and given water. These poor creatures
are always hungry and generally ill-favoured. The dhow is
taken to a safe place in Pemba, and put in charge of a prize
crew of two men, while the slaves and dealers are all taken
into the boat for passage to Zanzibar.
" On reaching Zanzibar, the slaves and prisoners are put
on board the London, and are as soon as possible sent to the
Consulate in order that the following case may be tried :
* Our Sovereign Lady the Queen against the dhow or native
vessel , her tackle, apparel, and furniture, male
404 HISTORY OF THE UNIVERSITIES' MISSION
and female slaves,' etc. The Consul acts as judge, and
hears the evidence given by the captors and the defence
offered by the prisoners. If it is proved to his satisfaction
that the vessel was engaged in the slave trade at the time of
capture, or that she had been so engaged in the course of the
voyage thus interrupted, she and the slaves are forfeited to
the Queen, the dhow is burnt, and the slaves are freed. The
prisoners are sent to the Sultan of Zanzibar, who imprisons
them for periods the length of which depends upon the
Consul's recommendation. It should be here mentioned that
on detention the dhow is measured, and upon the tonnage
thence obtained a bounty is paid to those belonging to the
London, and to the Admiral on the East Indian Station."
At the time when the writer served in H.M.S. London
(1879-81), there had for some time been no resistance
offered by slavers. Many hundreds of dhows had been
searched and many taken without any attempt at defence.
It was thought that the dangerous days were passed, and
it was difficult to be always on the alert. It must be con-
fessed that proper precautions were seldom taken by the
boats' crews before boarding dhows. The writer himself
captured five dhows full of slaves. They were all taken
in hours of darkness, but on only one of these occasions,
as far as he remembers, had he caused his crew to have
their arms ready. Two of the captures were made in a
little ten-foot dinghy, others in a twenty-eight-foot steam-
cutter, but he never encountered more than a passive re-
sistance. An impressive warning was in store for boat
cruisers in the sad death of Charles Brownrigg, the much-
liked Captain of the London.
Captain Brownrigg, the senior naval officer at Zanzibar,
was a man of a very active temperament. From time to
time he used to go away himself in a boat to inspect the
SLA VERY 405
boats on detached service, and whilst away he would board
and examine any dhows he might encounter. On the
morning of December 3, 188 1, he was in the steam pinnace
Wave, near Kokota (West Coast of Pemba). All told, his
crew numbered nine Europeans and two natives. A dhow
under French colours was sighted. Captain Brownrigg
put on uniform, but did not let the boat's crew take their
arms for fear of giving offence.
" The vessels were hardly together, and Captain Brownrigg
had not had time to look at the papers, when the captain of
the dhow gave an order, and her crew, who had been lying
down concealed, suddenly rose up, poured a volley into the
pinnace, and then boarded her. Captain Brownrigg, imme-
diately on seeing the hostile attitude of the Arabs, had shouted
out to the chief stoker, ' Full speed ahead ' ; but this order,
unfortunately, was not obeyed, and he was now left alone to
stand the brunt and to defend himself as he best could against
the Arabs, whose whole attention was now directed towards
him. He had his sword, and had seized a rifle, and was
standing in the stern-sheets abaft the awning or canopy.
Three or four Arabs had jumped on the top of this canopy,
and, having the advantage, were able to slash and hack at
him freely with their long double-edged Omani swords.
Captain Brownrigg shot two of the Arabs with his rifle, and
then laid about him with the butt end, but he was soon blinded
by a deep cut across his face just below the eyes, and his
head and limbs were chopped and gashed in every part.
The Arabs were so securely placed as to be almost beyond
his reach, and he was consequently at a great disadvantage,
despite of which he stood his ground for some time, making
a most gallant and desperate defence quite alone and unaided,
and he even succeeded in despatching another Arab by a
blow of his telescope before he sank down exhausted under
bis wounds, when he was shot by the Arabs through the
406 HISTORY OF THE UNIVERSITIES' MISSION
heart and then through the head, and fell dead on the body
of his native servant, Tellis.
" Captain Brownrigg and the seaman Aers (the bodies of
the other two men not having been recovered) were buried
in the old English cemetery outside the town of Zanzibar on
Monday morning, the 5th instant, with due honours and in
the most public manner."
It was found on investigation that the dhow had no
right to French colours.
Slavery in Zanzibar
Once settled in his master's house or plantation, a slave
was not usually badly treated. Cruel masters, no doubt,
there were, but the occasional brutalities committed by
them do not seem in themselves a sufficient reason for
abolition. No one suggests that paternity should be
abolished on account of the cruelty of some fathers.
There were masters who turned out of doors a sick slave
if they thought he would not get well, but, generally
speaking, the slave received his due without difficulty.
He was always looked on as entitled to keep and clothing,
on a modest scale, and when he wished to marry his
master would help him with the dowry which was paid to
the woman's master. A plantation slave was given a
house and plot of ground and two days a week to cultivate
it. Slaves employed as fishermen, sailors, boatmen,
caravan porters, town porters or hamali, domestic ser-
vants, artificers, and hawkers are entitled also to the
necessaries of life, but they have to hand over the greater
part of their receipts to their masters. With regard to
female slaves, many find their vocation in or about the
harems of the rich, others work as coolies in coaling ships,
SLA VERY 407
as water carriers, or as cultivators. They assist in house-
building by carrying lime or by pounding the concrete
roofs. I have said that slaves were not generally over-
worked. Exception must be made in the case of porters
in native-led caravans, and, if report be true, occasionally
in European caravans. Agricultural slaves in the time of
the clove harvest, that is in August, September, October,
and November, were also worked very hard. It is neces-
sary that the clove bud should be picked before it opens.
At other times, for example, when picking such of the
fruit (mother of clove), as is required, the pressure is
probably not severe. No work was so thoroughly
disliked by slaves as work in clove plantations.
If the legal position of a slave be examined, it will be
seen that by Mohammedan 1 law he has few civil rights.
Without the sanction of his master he cannot possess nor
dispose of private property, nor marry, nor sue any per-
son, nor engage in trade, nor claim any legal or civil right,
nor even take an oath in a Court of Justice. The general
result of these disabilities is that there is no incitement to
a slave to be diligent or to do his best. Being subject to
the irresponsible will of the master, a girl cannot be
virtuous, nor a man manly, and there is always the original
injustice of having been enslaved, an act of violence that
must continue to be perpetrated over and over again as long
as slavery lasts. The sterility of slave couples is a serious
symptom of the unwholesome state of slave society.^
1 Mohammedan law permits slavery and regulates it. I am not
aware that it enjoins it. To a Mohammedan the institution seems
natural and necessary.
- To show what may be expected under better conditions, I quote
from a letter received from Miss Ruth Berkeley. " Miss Thackeray
408 HISTORY OF THE UNIVERSITIES' MISSION
Abolition
On April 3, 1897, the great step was taken of abolishing
the status of slavery in the Islands of Zanzibar and Pemba,
the mainland possessions being left for the time. The
decree may be briefly summarized as follows : —
Any claims respecting alleged relations of master and slave
to be referred to District Court, which is constituted ad hoc,
and will enforce no rights over any person on the ground that
such person is a slave. Any one proving loss from such
deprivation of rights lawfully possessed before the decree
will be awarded compensation, which will not be claimable
by a creditor in respect of debts, for which the person of the
slave thus freed could not have been legally seized. A person
freed as above must show that he has a regular domicile
and means of subsistence, and pay rent if he hves on another's
property. " Concubines shall be regcirded as inmates of the
harem in the same sense as wives, and shall remain in their
present relations, unless they should demand their dissolution
on the ground of cruelty." If such cruelty be proved the
dissolution shall be granted, and a concubine who has not
and I both think that native Christians have a very large proportion
of children compared to slaves, but we are not able to judge as to
whether they would have famihes equal to Enghsh ones, as our children
have most of them been married for only a few years. We have
several families of four under seven years old, but the mothers in many
cases are very young, and so do not take proper care of the children, so
that many die of improper feeding or of chill. There is no doubt that
when they do not marry quite so young, many more children will be
reared than are now. We have one family of eight under sixteen
years of age. One thing is remarkable, and that is that almost with-
out exception the Christian women have sotne children, while it is very
common for the slave women to have none at all." Freedom alone
cannot be so efficient as freedom plus Christianity, but one may hope
a good deal from it.
SLAVERY 409
borne 1 children may be redeemed with the sanction of the
Court. Any person claiming under the decree may appeal
from the decision of the District Court.
That the decree limited the privileges granted to con-
cubines disappointed many persons, who argue that if
slaves who are concubines had been treated as other slaves,
those who are contented would stay where they are, whilst
the discontented would be able to seek relief. There is
undeniable force in Sir A. Hardinge's remark - that the
institution of concubinage belongs to the borderland
between polygamy and domestic slavery, in which the one
blends with the other. The child of a concubine only
needs the father's acknowledgment to be legitimate, and
a concubine is regarded socially as in almost the position
of a wife. She can be sent away at any time, it is true,
but in this she is no worse off than a wife. The question
of the position of concubines is thus seen to be, in a way,
part of the far larger question of the condition of women
in general in Mohammedan lands.
The following important particulars, supplied by
the Secretary of the British and Foreign Anti-Slavery
Society, are of interest : —
" There seems to be no doubt that the condition of the
natives of the islands has greatly improved since 1897.
Justice was practically unknown before the advent of the
English, and cruelty was rife ; now there is no cruelty^ though
slavery still exists in name and in fact, in spite of the decree,
and the servile spirit is maintained, without the hardships.
There is a difference between the treatment of a slave and a
free person in the Courts."
1 Slave concubines who have borne children to their masters have
already, in custom if not in strict law, the strongest claim to freedom^
2 Africa, No. 6 of 1898, p. 77,
410 HISTORY OF THE UNIVERSITIES' MISSION
But it seems that this being the case, and most of the
worst features of slavery being removed, the slaves do
not care to apply either for emancipation or for free
contracts. The Arabs make their own terms with them,
and since igoo only a few hundreds each year have been
actually emancipated. In some cases the slaves fancied
that the compensation paid to the masters by Government
made them Government slaves. The secretary adds
that : —
" The Secretary of the Friends' Mission in Pemba writes
to me that he believes the numbers liberated under the decree
in Pemba have been under 6,000, and that in Zanzibar the
number is less. We estimated two or three years ago that
not more than 10,000 had been freed in the two islands,
and now almost no emancipations are taking place."
It must be recollected, of course, that as death thins the
number of slaves at present existing, slavery cannot be
replenished — as children are free-born and purchase is
abolished. Should the numbers then not diminish with
the death-rate, it will be necessary to ask the reason why.
It was said of Wilberforce that his offering at the foot-
stool of God was the fetters of thousands of slaves. We
reverence and admire his work — let us follow his faith and
work, " considering the end."
APPENDICES
I
CONSTITUTIONAL HISTORY
THOUGH the Constitution of the Mission is not of
a very complex nature, yet it has undergone
several changes which require to be elucidated.
It should clearly be grasped that when started, the
field of work was to be included within the Province of
South Africa, and under the jurisdiction of the Bishop of
Cape Town. For this there were reasons. A Missionary
Bishop was a very new venture. He would go out with-
out definite limits of his authority, and it would not be
well to make him at the same time auto-cephalous.
Everyone going to or from the Zambezi at that time must
pass by way of Cape Town. Though no communication
would then be easy, yet there were less difficulties in the
way of making a basis at the Cape than elsewhere.
But even South Africa was not an organized Province
with a Constitution at that time, in the same sense as she
was ten years later, after the Synod of Cape Town, 1870.
Robert Gray had been consecrated in 1847 ^or the Colony
of the Cape of Good Hope and its dependencies, with the
Island of St. Helena, and with the spiritual oversight of
all South Africa under English dominion or influence.
411
412 HISTORY OF THE UNIVERSITIES' MISSION
Thus the Crown Colony of Natal and the Sovereignty (as
the Orange River Colony was then called) were all visited
by him in 1850, and missions to the Kafirs and Zulus were
planned.
In 1853 he resigned his Letters Patent, in order that
the dioceses of Graham's Town and Natal might be formed
out of what he declared to be " almost the largest diocese
in the world." Thus South Africa became a Province,
with the Bishop of Cape Town for its Metropolitan — for it
is a theory that there cannot be a Province without at least
three Sees. Afterwards the See of St. Helena was added.
Then on his visit to England in 1858, at a public
meeting at Cambridge on November i, he says: "I
proposed the formation of a Committee for establishing
a Mission along the Zambezi, and offered to co-operate,
urging that the Church should do at least as much as the
Independents, who have already raised £7,000 and sent
forth six Missionaries."
But a Missionary Bishop was a novelty at the time.
The Church of England since the Conquest had never sent
forth such, and no Mission of modern days had ever had a
Bishop to lead forth its first attack. The difficulties of
jurisdiction, legal status and subordination of Missionary
Bishops were keenly felt, as may be seen from the Reports
on the subject, of the Upper and Lower Houses of Con-
vocation to be found at length in the " Life of Bishop
Mackenzie," by the Bishop of Carlisle.
The' law officers of the Crown meanwhile graciously
declared that no opposition would be offered to the
Metropolitan consecrating a Bishop for a country without
her Majesty's dominions — but that such Bishops would
not be able to perform legal acts of an episcopal nature
CONSTITUTIONAL HISTORY 413
within the Queen's dominions. Notwithstanding this
restriction, the Bishops of the Universities' Mission have
assisted at Consecrations and other similar functions in
England.
The following Report of the Committee was presented
on November i, 1859.
In presenting a Report of their proceedings up to the
present time, the Cambridge Committee of the Oxford and
Cambridge Mission to Central Africa wish first to recall the
special circumstances which led members of this and the
sister University to undertake the work of establishing a
Mission to those regions — a work befitting the two great
centres of Christian education in this country.
The Mission owes its origin, under God, to the im-
pression produced by the visit of Dr. Livingstone to this
University, revived and strengthened by the subsequent
visit of the Bishop of Cape Town.
The feelings awakened by these visits resulted in the
formation of a Committee, pledged to take steps towards
establishing a Mission to Central Africa.
The first step taken by this Committee was to invite
the co-operation of the University of Oxford. This was
promptly and heartily accorded.
A highly influential Committee was immediately
formed in that University, and large subscriptions were
promised. A public meeting was also held in the Shel-
donian Theatre on May 17, at which the Bishop of
Oxford presided, which was attended by a deputation
from the Cambridge Committee.
These proceedings were followed by a Meeting held
on May 26, at No. 79, Pall Mall, at which a London
Committee was formed, consisting of members of both
Universities. Thenceforth all measures taken for effecting
the objects in view have resulted from the correspondence
and concurrence of the three Committees.
414 HISTORY OF THE UNIVERSITIES' MISSION
In adopting the name of " The Oxford and Cam-
bridge Mission to Central Africa," the Committees are far
from intending to imply that they do not seek the co-
operation of those who are not members of either Uni-
versity— on the contrary, they earnestly trust that their
design %\ill call forth active S3"mpathy and aid from all
classes throughout the country, and that the clergy
generally will give their cordial assistance to the secre-
taries in making arrangements for sermons and meetings
in behalf of the Mission.
They also wish it to be distinctly understood that they
disclaim any intention of founding a new Missionary
Society, or of interfering with the operations of those
already existing. It is their hope that in a short time
they will be able to hand over to the Society for the Pro-
pagation of the Gospel in Foreign Parts the management
of the Mission : but it is necessary that its establishment
and maintenance, for the first few ^-ears, should be
provided for by means of a special organization. The
Committee hope to be able at an early period to send not
fewer than six Missionaries under the direction, if
possible, of a Bishop. With reference to the field of
labour in which they shall be employed, the Committee
have agreed that it shall be selected so as not to interfere
with existing Missionary operations. The Bishop of
Cape Town has engaged to open communications on this
subject with Dr. Livingstone, who on his pai-t has kindly
promised to aid the undertaking.
From a comparison of statements furnished by the
Society for the Propagation of the Gospel in Foreign
Parts, the Church Missionary Society, and the London
Missionary Society, of the expenses of sending out
Missionaries to South Africa, and of maintaining them
there, it has been estimated that a sum of not less than
£1,000 will be requisite for the outfit of a Bishop and six
Missionaries, and that the annual expense of maintaining
CONSTITUTIONAL HISTORY 415
the Mission cannot be less than ;^2,ooo. The amount
actually promised up to the present time in donations is
£1,610 ys. /\d., and in annual subscriptions for a term of
years, £176 3s. dd.
It will thus be seen that great efforts are necessary to
raise the requisite funds. It will be understood that the
great object of the Mission is to make known the Gospel
of Christ ; but as the Committees arc well aware that, in
Dr. Livingstone's own words, " civilization and Chris-
tianity must go together," they think it advisable to
state that it will be their aim to encourage the advance-
ment of science and the useful arts, and to direct especial
attention to all questions connected with the slave-trade
as carried on in the interior of Africa.
In conclusion the Committees beg earnestly to com-
mend this great work of evangelizing the heathen in
Central Africa to the earnest sympathy of all. They
venture once more to repeat the appeal of Dr. Living-
stone ; that now the way is open — but that it may be
shut again — and they pray that it may please God to
bless and prosper their undertaking, and to raise up men
to go out as labourers into the fields which " are white
already to harvest."
At a Conference of Delegates held on November 2,
1859, the following resolutions were adopted : —
1. That the plan of this Association be the establish-
ment of one or more stations in Southern Central Africa,
which may serve as centres of Christianity and civiliza-
tion, for the promotion of the spread of true religion,
agriculture, and lawful commerce, and the ultimate
extirpation of the slave-trade.
2. That to carry out this plan successfully, the
Association desire to send out a body of men, including
the following : — Six clergymen, with a Bishop at their
head, to be consecrated either in this country, or by the
4l6 HISTORY OF THE UNIVERSITIES' MISSION
three Bishops of Southern Africa ; a physician, surgeon,
or medical practitioner, and a number of artificers,
EngHsh and native, capable of conducting the various
works of building, husbandry, and especially of the
cultivation of the cotton plant.
3. The Association contemplate that the cost of
establishing such a Mission cannot be estimated at less
than ;£20,ooo, with ;;^2,ooo a year, promised as annual
subscriptions to support the Mission for five years to come.
4. That the Secretaries be desired to open com-
munications at once with the other Universities, with the
clergy and friends of Missions at large, and with the great
■ centres of manufacture and commerce, to invite them to
aid by their funds, counsel, and co-operation in carrying
out this great work for the mutual benefit of Africa and
of England.
5. That the Rev. Charles Frederick Mackenzie, M.A.,
Fellow of Gonville and Caius College, Cambridge, Arch-
deacon of Pietermaritzburg (Natal), who is now in
England, be invited to head the intended Mission.
6. That the Bishop of Oxford be requested to convey
this invitation to Archdeacon Mackenzie,
When Bishop Mackenzie was consecrated in Cape Town
Cathedral, January i, 1861, he took the oath of canonical
obedience to the Metropolitan. And on Mackenzie's
death, it was Bishop Gray who hurried to England to find
a successor, in consultation with the Home Committee.
There was, previous to 1870, no provision for an African
Diocese electing its own Bishop.
Bishop Tozer took the same oath, and carried out his
canonical obedience by consultii;ig Bishop Gray before
moving the Mission to Zanzibar. There is a very im-
portant letter of Bishop Tozer' s bearing on this point,
dated Cape Town, June 14, 1864.
CONSTITUTIONAL HISTORY 417
" My dear Lord, —
" A resolution of the General Committee (April 18,
1864) has been sent to me by this mail, which ' sanctions
the proposed transference to the country lying at the
north of Zululand, and the attempt to reach thence the
regions for which the Mission was originally designed.'
" I gather from this, as well as from the minutes of
the Cambridge Meeting, which have been forwarded, that
Zululand commends itself at home, primarily from its
supposed suitableness as a point de ddpari for Central
Africa ; while the idea of absolutely removing the Mission
to any country which would not prove eventually a
stepping-stone to the central tribes is deprecated.
" I confess that I don't see how a settlement in any
part of Zululand can be said to meet the requirements of
the case.
" Your letter mentions two other fields open to the
Central African Mission, viz. Madagascar, and the eastern
coast of Africa, north of the Portuguese possessions.
" Even were we obliged to abandon Central Africa
altogether, for which I see at present no necessity what-
ever, I should be disinclined to disturb the existing
arrangements, which leave Church of England Missions
to Madagascar, under the control of the admirable Bishop
of Mauritius, whose zeal on behalf of the Malagasy is
notorious."
Bishop Tozer then goes on to speak of the possibility
of penetrating the interior from the north-east coast about
Zanzibar. The arguments in favour of this plan are thus
stated in a memorandum drawn up by Dr. Steere : —
" The first point necessary to determine, still keeping
Central Africa in view, is the position of the dep6t and
rallying place . . .
"... Where, then, is the commercial centre of the
4l8 HISTORY OF THE UNIVERSITIES' MISSION
Eastern Coast ? It must be a place in constant com-
munication with Central Africa on the one hand, and with
European commerce on the other. There can be no
doubt that Zanzibar, and Zanzibar alone, can answer to
such a description.
" Natives of every part of Africa are there to be met
with. It has a more regular and frequent communica-
tion with Europe than any other town in Eastern Africa ;
and where an English Consul and his surgeon and English
merchants can live in the service of the Crown and for the
sake of gain, it must be possible for an English Bishop
and his clergy to exist in the service of God and for the
sake of souls. There is a large heathen population, and
African Mohammedans deserve some care. There is work
calling for an English chaplain in the care of the English
residents and visitors, and in giving attention to the
cruisers, which are generally small ships, and have there-
fore no chaplains of their own. To the carrying on of this
work it is to be hoped that the Government would give
some assistance. Mr. Drayton, who is now on his way to
England, was thoroughly satisfied by his visit to Zanzi-
bar of the want of a Mission there, and the Consul (Colonel
Playfair) has declared himself willing, if called upon, to
give his testimony and exert his influence in favour of its
establishment. Thus to plant our depot at Zanzibar
would be, not only to occupy the acknowledged key to
Central Africa, but also to wipe out the reproach upon
the English Church, that it neglects its proper duty
there.
" From Zanzibar, better than from any other place.
Missions could be despatched to Kilwa, or to the
country explored by Speke, and by either of these routes
to the lake country and to the Nyasa ; or, again, to
the belt of land under the equator, which is reported
to be the healthiest and best in the continent, as well as
to the Island of Johanna, and, should a better prospect
CONSTITUTIONAL HISTORY 419
open, to a fresh attempt upon the Zambezi and the shores
of the Mozambique. Without any considerable increase
of the Mission funds, a clergyman might be supported at
Johanna, two more near the equator, and two at Kilwa,
while the Bishop (and possibly a chaplain in charge of
a Central Missionary School) might be stationed at
Zanzibar."
The Bishop of Cape Town, writing on July 19th,
says : —
" On my return from Natal, last Wednesday, I found
Bishop Tozer here ; and after conversing with him and
with the members of our Committee here, do not think
that I ought in any way to seek to induce him to change
his views. I have long thought Zanzibar to be an important
field for Missionary operations, and have endeavoured to
induce the Society for the Propagation of the Gospel to
take it up. The climate is, I fear, likely to prove a great
difficulty."
But the change of basis in 1864 from the Shire to
Zanzibar brought about the breaking of the links which
bound up Central Africa with the Southern Province. If
it had been difficult before for the Metropolitan to exer-
cise his functions, it now became impossible. No steamers
at that time ran regularly up the Coast — letters went
round by England — and in 1870, at the Provincial South
African Synod, it was announced that Central Africa had
ceased to form part of the Province, which in future will
never pass the natural boundary line of the Zambezi.
Thus cut adrift from Cape Town, Zanzibar fell
provisionally into the hands of Canterbury.
What exact power the Archbishop exercises is difficult
to decide, but the relations are friendly and to the great
p 2
420 HISTORY OF THE UNIVERSITIES' MISSION
benefit of Eastern Africa ; neither have they ever been
strained unreasonably.
In the choice of a Bishop, the Committee of the Uni-
versities' Mission has always been consulted. Generally
they, after conferring with the clergy in Africa, have
nominated and the Archbishop has appointed. But
recently the Archbishop has reserved to himself the right
of nomination and appointment with the assistance of the
President of the Mission and other Bishops. This
arrangement is only temporary, until Central Africa,
having more Bishops, becomes itself an organised
Province.
II
HOME ORGANIZATION
THE Home Committee have played such a very important part in
the Mission, that a sketch of their position and work must be
given.
They have never, in any sense, arrogated to themselves the power
of ruling the Mission or cramping the action of the Bishops and Mission-
aries. But they have more or less vigorously provided the sinews of
war, and organized the work in England, — acting as a " providence "
to the Mission, — from the first year, when they reported £i,6io ys. ^d.
in donations, and ^176 35. 6d. of yearly income, to 1908, when there
was a grand total of ^38,876.
The first Cambridge Committee had for its moving spirit the Rev.
Wniiam Monk, curate of St. Andrew' s-the-Less, who inaugurated the
Cambridge Committee. That Committee called on Oxford to co-
operate in the work, and named the Mission " The Oxford and Cam-
bridge Mission to Central Africa," thus paying a delicate compliment
to the sister University, and showing the generous spirit of Cambridge.
Later on, the Universities of Durham and Dublin having joined in -Qie
scheme, it was for awhile called by the cumbrous name of all four
Universities — a title which has been happily merged in "Universities
Mission to Central Africa." The University of Dublin ceased to co-
operate in the Mission after the first few years.
Less picturesque, but not less self-denying than the work of those on
active duty in the Mission-field, have been the patient, drudging, arduous
labours of the Home Committee, which are a veritable ' ' tarrying by
the stuff," which King David considered as worthy of reward as the
warfare of their fellows.
HOME ORGANIZATION 42I
The Committee has had for successive chairmen, the Bishop of
Oxford (Wilberforce), the Bishop of London (Jackson), the Bishop of
Carhsle (Goodwin), the Bishop of St. Albans (Festing), and the Bishop
of Southwark (Talbot) ; and as secretaries, the Revs. W. Monk, G. H.
Smyttan, Forbes Capel, Cecil Deedes, R. M. Heanley, W. H. Penney
and Duncan Travers.
The Constitution of the Committee has varied slightly at different
times, but in 1895 was fixed as follows : —
The object of the Universities' Mission is the establishment and main-
tenance of stations in Central Africa, which may serve as centres of
Christianity and civilization, for the promotion of true religion, and the
ultimate extinction of the slave trade. In order to accomplish these
designs, the plan of the Mission is to maintain in Central Africa, under
the government of Bishops, both bodies of clergy and lay helpers, including
medical men and artificers, European or African, capable of conducting
the work of building and husbandry.
THE CONSTITUTION OF THE HOME ORGANIZATION OF
THE UNIVERSITIES' MISSION TO CENTRAL AFRICA
I . There shall be a local Committee at each University taking part
in the Mission, and a General Committee, all the Members of such
Committees being in communion with the Church of England. The
General Committee shall meet in London, and shall be constituted as
follows :
(a) A Chairman, who shall also be President of the General
Meeting of Subscribers, which shall be held in London in the
month of May or June of every year.
{b) A Vice-Chairman, who shall take the Chair at the Meetings
of the Committee in the absence of the Chairman.
(c) A certain number of Vice-Presidents, one of whom shall pre-
side at the General Meeting in the absence of the President, viz. :
(i) All Archbishops and Bishops in communion with the
Church of England, who shall signify their willingness to
serve on the Committee.
(2) Six or more Subscribers chosen at a General Meeting.
(d) The Chairman, Treasurers, and Secretaries of the Com-
mittee at each University taking part in the Mission.
(e) Fifteen Members chosen at the General Meeting.
(/) The Treasurers and Secretaries.
{g) One Commissary to be appointed by each of the Bishops
of the Mission.
At the General Meeting those elected Members of the Com-
mittee shall retire who have not attended three Meetings of the
Committee during the year ending December 31st then last past,
but they shall be eligible for re-election.
Meetings of any Sub-Committee, or attendances at the office
on behalf of the Secretary, shall for this purpose count as Meetings
of the Committee.
{h) The Clergy of the Mission when in England, who shall
have the right to attend and vote at Meetings of the Committee
422 HISTORY OF THE UNIVERSITIES' MISSION
after the conclusion of the Treasurer's business and any special
business.
(i) Such Lay Members of the Mission when in England as
may be invited by the Chairman to attend and vote at Meetings
of the Committee after the conclusion of the Treasurer's business,
and any special business.
2. The General Committee shall manage the affairs of the Mission
In England, and shall make annual grants of money to each Bishop
at its discretion for the service of the Mission in Africa.
3. The General Committee shall meet not less than six times in the
year.
4. The General Committee shall appoint a Medical Board, and no
Missionary shall be sent out from England who has not appeared
before the Board.
5. No Missionary shall be sent out from England who has not been
approved by the Bishop under whom he is to serve, or, in his absence,
by a Board consisting of one clergyman nominated by the Chairman
of the General Committee for the time being, and two clergymen
nominated by the Bishop for the purpose.
6. Three Treasurers shall be appointed at the General Meeting, who
shall manage the financial affairs of the Mission in England under the
direction of the General Committee.
7. In the event of any vacancy occurring amongst the elected Mem-
bers of the General Committee, or amongst the Treasurers, the General
Committee shall have the power of filling up the vacancy until the
next General Meeting of Subscribers.
8. The Secretaries of the General Committee shall be appointed by
the General Committee.
9. The accounts of each Local Committee shall be made up to the
31st December in each year, and the balances up to that date shall be
forthwith paid to the credit of the Treasurers in London.
May, 1895.
Whatever funds were raised in England and received by the Com-
mittee have always been placed in the hands of the Bishop or Bishops,
who, at their own discretion, have used them for the various works in
their dioceses.
The direction of the work in Africa was from the first " vested in
the Bishop and such English priests as he may have with him in Africa."
This is so far modified that, now there is a native ministry, native
priests have equal rights with others.
The missionaries themselves have (since Bishop Steere's consecration)
worked without salary, living in common, and provided only with a
small sum to those who need it for clothes and pocket money.
Ill
THE AFRICAN MINISTRY
From the days when John Swedi and his friends were set apart for
the sub-diaconate, there have always been some youths under training
THE AFRICAN MINISTRY
423
for the ministry. At first it was impossible for them to be entirely
trained in Africa, and hence, after careful teaching at Kiungani, and
after a trial post on the mainland, they were sent to England to com-
plete their studies. Thus, Cecil Majaliwa was trained at St. Augustine's,
Canterbury, and Petro Limo and Samwil Sehoza at Dorchester.
But others came to England who did not turn out so well, and as a
better and larger staff could be spared for Kiungani, the theological
teaching was carried further, and it became not only unnecessary but
unadvisable to send the boys to England, because —
(i) It cost more.
(2) It took them away from African surroundings and habits.
(3) As a consequence it taught them the use of luxuries, which
neither they nor their future flocks could afford.
On the other hand, perhaps, an English education gave them a
better education more easily, and a certain knowledge of the world
which, to some of them, might possibly be useful.
The Theological course at Kiungani is much the same as that known
as the Cambridge Preliminary Examination, and is quite as searching
as that at most of our theological colleges, and there is the immense
advantage of being able to test the moral fibre of the students by periods
of work among their own folk.
The following is a list of the native clergy in May 1909 :
Priests.
Ordained.
Cecil Majaliwa 1886.
Petro Limo 1893.
Samwil Sehoza 1894.
Yohana Abdallah .. .. ,,
Daudi Machina 1895.
Augustine Ambali . . . . 1891.
Eustace Malisawa . . . . „
Samwil Chiponde . . . . ,,
Danieli Usufu 1901.
Deacons.
John Swedi
Cypriani Chitenj i
John B. Mdoe . .
Yustino Mkandu
Kolumba Msigala
Leonard Kamungu . .
John Saidi
Silvano Ngaweje
Benedict C. Njewa . .
Paolo Kazinde . .
Leonard Kangati
Francis Mzimba .
Reuben F. Namalowe
Henry C. Semng'indo
Ordained.
.. 1879.
.. 1895.
1901.
>>
1902.
yy
1903.
1907.
1908.
IV
SYNODICAL ACTION
"With the revival of Church principles and of the study of the Fathers
of the Primitive Church during the nineteenth century, men came to
see that the free synodical action of the clergy is a proper complement
of the fundamental principle of the Apostolic succession — or that in
the words of St. Ignatius, the Bishop should sit " surrounded by the
crown of the Presbytery." The Synod of Exeter was held in 1850 by
Bishop Philpotts — but the way to a more permanent revival was led
424 HISTORY OF THE UNIVERSITIES' MISSION
by Bishop Wordsworth of Lincoln.* And it is upon the Lincoln model
that the Sacred Diocesan Synod of Zanzibar was constituted in 1896.
Bishop Richardson instituted some very considerable inquiries, and
the Archdeacon of Zanzibar consulted several eminent canonists,
including Archbishop Benson, while the Rev. Walter Firminger paid
a visit to Bloemfontein to study the practice and constitution of the
Synod in that Diocese.
Previous, however, to this date two Synods had been held in Zanzi-
bar. The first in Christ Church on May 5, 1884, Bishop Smythies
presiding. There were present : — The Ven. Archdeacon Farler ; the
Revds. A. H. Hamilton, P. L. Jones-Bateman, J. K. C. Key, Chauncy
Maples, W. C. Porter, Duncan Travers, H. W. Woodward, F. A. Wallis,
F. J. Williams, and H. C. Goodyear. Also Mr. Madan and Mr.
Bellingham, laymen, who, however, did not vote.
Nine years later Bishop Smythies held the second Synod, June 30,
1893. On this occasion he issued a general dispensation from fasting
to such of the European members of the staff as might require it, and
he read a letter concerning some changes in arrangements for the staff.
At this Synod were present : — The Archdeacon of Zanzibar ; the
Revds. H. W. Woodward, W. C. Porter, J. K. C. Key, C. Majaliwa,
J. C. Salfey, W. M. Mercer, J. E. Griffin, A. H. Carnon, P. R. H.
Chambers, E. S. Palmer, C. R. Tyrwhitt, G. P. K. H. Du Boulay,
P. Limo, J. C. Haines, J. Grindrod, and some laity.
But the Synod of 1896 which met at Zanzibar on St. Luke's Day
was of a much more formal character. The Vent Creator was sung,
and after a solemn Celebration the laity were all dismissed and the
Sacred Synod was held, and there were present : — The Archdeacon
of Zanzibar; Revds. J. P. Farler (as Chaplain), A. H. Carnon, G. Dale,
W. K, Firminger, J. E. Griffin, C. Majaliwa, W. C. Porter, S. Sehoza,
T. C. Simpson, H. W. Woodward, J. Godfrey, D. Machina, D. Seyiti,
and J. Swedi.
The fourth Synod of Zanzibar was held on June 24, 1903, immedi-
ately after the Consecration of the Cathedral. There were present
the Bishop of the Diocese, presiding; the Archdeacons of Magila,
Masasi, and Zanzibar, the Revds. Canon Key, G. Dale, W. Kisbey,
F. Weston, J. Brent, C. Majaliwa, F. E. Pearse, S. Chiponde, P. Limo,
C. Frewer, W. G. Harrison, D. Machina, M. Mackay, S. Sehoza^
H. Spurling, J. C. White, and J. Swedi, Brother Moffatt, S.S.M., as clerk.
A conference was also held at which it was decided to move the
Industrial Boys' Home out of Zanzibar, to build a church in Korogwe,
and to put up stalls, etc. , in the cathedral in memory of Bishop Sm5rthies.
Here follow most of the acts of these various Synods as are still
in force .
ACTS OF THE SYNOD HELD IN ZANZIBAR, 1884
I
I. — That the offspring of mixed marriages should not be baptized
until of age to answer for themselves, without sufficient guarantee
that they be brought up as Christians.
* The Lincoln Diocesan Synod met in 1871, consisting of those either beneficed, or holding
the Bishop's licence. The Exeter Synod was representative.
SYNODICAL ACTION 425
II
4. — That a man who is married shall declare at his baptism that he
will hold to his own wife and marry no other during her lifetime.
Ill
7. — That Banns of Marriage should be published in all cases ; a
clause being inserted to guard against polygamy, and that all persons
at their marriage should make a declaration that they have no wife or
husband Uving, such declaration having been already made at the time
of notice being given of the marriage.
IV
9. — That a Christian who takes back his wives after his Baptism be
excommunicated by the lesser excommunication, and be put into the
position of a hearer.
V
14. — That in the opinion of this Synod it would not be contrary to
their Christian principles for our converts at any station to defend
themselves if attacked by an outside foe.
VI
16. — That in dealing with up-country tribes where circumcision is
a tribal custom independent of Mohammedanism, Christianity should
not interfere with it ; but that to an adult desiring to be circumcised
as a concession to Mohammedan influence it should not be permitted.
VII
17.— That definite rules as to preaching, hours of work, etc., should
be furnished to Deacons and Laymen in charge of stations, and that a
monthly report of the work be rendered to their immediate superior.
Also, that a record of the work done in the district be kept at the
Central Station.
VIII
18. — That definite instructions as to Mohammedanism be given to
all catechumens.
IX
20. — That it is not desirable to send boys to Europe, if some means
can be found of training them in Africa.
ACTS OF THE SYNODS HELD AT LIKOMA, NEWALA,
MAGILA, AND ZANZIBAR BETWEEN JULY 1887 AND
FEBRUARY 1888
X
I. — That in the opinion of this Synod no man continuing in the state
of polygamy can be admitted to Holy Baptism.
XI
4. — That aU members of the Mission should exercise the utmost
caution in furthering the liberation of any persons who may be in a
state of slavery in the country in which they are living, and that in the
case of any of our people wishing to redeem or receive children there
should be a definite understanding that such children should be in all
respects free and should be brought up as Christians.
426 HISTORY OF THE UNIVERSITIES' MISSION
XII
5. — That no boys should be received into the houses of the Mission
except for some definite work, or as pupils in the schools, and that no
difference should be made in the food and status of the boys received.
ACTS OF LOCAL SYNODS
Newala
XIII
I . — That in case of any of our people wishing to redeem an adult
we should obtain every possible guarantee that the person so redeemed
should be in all respects free as in the case of children, and that no
service should be required as a compensation for the money paid for
redemption.
Magila and Zanzibar.
XIV
That when in danger of death anyone who has the proper disposi-
tions of Faith and Repentance, and desires Holy Baptism, may be
baptized though he be a polygamist.
ACTS OF THE SYNOD HELD IN ZANZIBAR, 1893
XV
3. — That in all books or translations issued by the Universities'
Mission in native languages, while our own positive beliefs are stated
and taught, the object shall be kept in view of so putting them as not
to reflect on the beliefs of other Christians who hold the Apostles',
Nicene, and Athanasian Creeds, so that our books may be read by them
without offence.
XVI
7. — That it is most desirable that we should impress as far as possible
on all Africans ministered to in spiritual things by African teacher
that it is their duty to furnish their teachers with temporal things
and that we should therefore, in bringing up all our African teachers,
strenuously discourage all Europeanisms and luxuries which the
Africans they will minister to will be quite unable to supply.
XVII
8. — That this Synod desires to encourage Africans in every way to
purchase, however cheaply, our Swahili Bibles and New Testaments.
ACTS OF THE SACRED SYNOD OF ZANZIBAR, 1896.
XVIII
10. — That all candidates for Priest's Orders shall be required to
produce testimonials from three Clergy in the Mission who are or have
been Priests-in-charge, one of which shall be from the Priest-in-Charge
of the Station under whom the Candidate worked as Deacon, and that
a "Si quis" shall be read in the church where the Deacon has served.
That in the year previous to his ordination to the Priesthood, every
deacon without exception shall spend at least three months at the
Diocesan Theological College for purposes of study and meditation.
SY NODICAL ACTION 427
XIX
12. — That certificates of Baptism, Confirmation, First Communion,
Marriage, be given, as is done in other dioceses.
XX
13. — That the Bishop be requested to consider a rule whereby priests
ordained in the future shall not hear confessions unless licensed by him.
XXI
15. — That the attention of the clergy of the Mission be called to the
following rubric in the Office for the Administration of Holy Baptism
for adults in the Book of Common Prayer.
When any such persons as are of riper years are to be baptized, timely notice shall
be given to the Bishop or whom he shall appoint for that purpose, a week before at least,
by the Parents, or some other discreet persons ; that so due care may be taken for their
examination, whether they be sufficiently instructed in the principles of the Christian
ReUgion ; and that they may be exhorted to prepare themselves with Prayers and
Fasting for the receiving of this Holy Sacrament.
And that it is recommended that Church Councils be formed to test
the sincerity of candidates for Holy Baptism, and that the attention
of Deacons be directed to the following portion of the charge in the
Office for the ordaining of Deacons. It appertaineth to the Office of
a Deacon ... in the absence of the Priest to baptize infants.
XXII
17. (i) — That the Synod re-afifirms Act 7 of the Synod of 1893.
" That this precept be strongly inculcated by the Priests-in-Charge
of Stations in their instructions to candidates for Holy Baptism." See
Act XVI.
(2) That the following methods of obtaining such support be put
on record —
1. Collections in Church.
2. Collections of food.
3. Cultivation of Church lands.
4. First-fruits.
XXIII
23. — That a solemn assent to the provisions of the Bishop in Synod
be required of all candidates for Holy Orders and of all Priests and
Deacons admitted to spiritual work within the Diocese.
As a result of the acts of Synod, the Bishop signed and promulgated
the following deed of foundation of the Cathedral Chapter.
WILLIAM, by Divine permission Bishop of Zanzibar, to our
beloved in Christ, Walter Kelly Firminger, Priest-in-Charge of our
Cathedral Church of Christ, Master of Arts ; greeting :
WE do by this deed inform you that, for the greater glory of God and
of His Only-begotten Son, Jesus Christ our Lord, in Whose Sacred Name
our Cathedral Church is dedicated, having taken counsel with our Sacred
Diocesan Synod, it is our purpose by this Deed or Document : —
TO authorize, found, and establish a Capitular body of Canons,
who shall be attached to our said Cathedral Church, and who shall be
ruled over in all that concerns the control and administration of the
428 HISTORY OF THE UNIVERSITIES' MISSION
aforesaid Church and the corporate affairs and interests of the said
Cathedral Chapter by a Sub-dean to be hereafter appointed by our-
selves, it being provided that by this Document our Episcopal rights,
as hitherto exercised, are in no way defined, limited or altered.
WE do, therefore, by this Deed or Document, found and create a
Capitular Body to be styled and known as the Cathedral Chapter, and
to be constituted as is forthwith determined :
Item. THE SUB-DEAN, who shall be invested with the same
cure of souls and office hitherto held and executed by yourself as
" Priest-in-Charge of the Cathedral " and as " Priest-in-Charge of
Mkunazini," and who, subject to the reservation stated above, shall in
all ordinary matters act as Dean.
Item. THE ARCHDEACONS, appointed by the Bishop of the
Diocese to administer such Archdeaconries as have or at any time shall
be duly created within the Diocese.
Item. THE CHANCELLOR, who shall more especially be charged
with the supervision of all educational institutions belonging to this
Diocese.
Item. THE CANONS, who shall be five in number, not less than
two of whom being hereby bound to reside within our Cathedral City.
Further : In accordance with the counsel of our dearly
beloved sons, the Clergy of this Diocese in Sacred
Diocesan Synod assembled, we do until such time
as may be appointed, reserve to ourselves or our
successors, the right of nominating and appointing to
the Canonries hereby created, and to any such as may
in the meanwhUe fall vacant.
Further : We do charge the aforesaid Chapter when and
as soon as any three priests have been thereunto
appointed, to take counsel together in Chapter,
and draw up such Statutes, Laws, and Constitutions
as are requisite, and to submit the same to ourselves
for ratification and acceptance.
In witness thereunto, we have caused our great seal to be
appended : this twenty-third day of October in the year of our Lord
MDCCCXCVI, and of our Consecration the second.
^ WILLIAM ZANZIBAR.
ACTS OF SYNOD, 1903.
XXIV
That definite rules with regard to Public Discipline, and the form
to be used in administering the same, be drawn up, distinguishing
between that which may be dealt with by the Priest-in-Charge, and
that which is ordered to be referred to the Ordinary.
XXV
That the Paper on Mixed Marriages now before the Synod be
accepted as expressing the principles which guide the Diocese.
SYNODIC AL ACTION 429
XXVI
That the Archdeacon of Zanzibar acting with the heads of Stations
be responsible for issuing the Diocesan Kalendar to be ready for
distribution in the Advent of each year.
XXVII
That no one be admitted to the Diaconate who has not done at
least one year's good work as Reader in sole charge of a station.
XXVIII
That the duration of the Diaconate be left unstated ; but that no
one be admitted to the Priesthood who has not done at least two years'
good work in sole charge of an out-station.
That the Bishop be asked to put out in the Vernacular a pamphlet
containing the minimum of doctrine required by a Christian.
The following are some of the more important of the
ACTS OF THE SYNOD, 1908.
XXXVII
That it is of great importance to encourage the growth of centres of
worship in villages or in groups of villages : and that the Bishop be
asked to authorize very simple forms of prayer for daily use.
XXXVIII
That the Bishop be asked to authorize a new system of the public
use of the Psalms, and a new Lectionary.
XLI
That the Deacons of the Mission be given an opportunity of
Communion at least once a week.
XLII
That the Synod, recognizing the duty of keeping Sunday as holy to
God's service, recommends that a determined effort be made to induce
all Christians living near a Church to attend a short service and
instruction on Sunday in addition to being present at the Holy
Eucharist, the hour of the service to be fixed according to the
circumstances of the district.
XLIII
That the Christians of the diocese be reminded of their duty te
share in the service of the Eucharist every Sunday ; and that where
necessary the hour of that service be put a little later to allow of the
presence of people from a distance.
XLV
(a) That in each district there be established as soon as possible a
Practising School for the Method of Teaching, and that the students
of the district rank as House teachers of the Central School.
(b) That in one district in each Archdeaconry a house be established
in connection with this School for all boys of the Archdeaconry who
have finished their course at Kiungani.
430 HISTORY OF THE UNIVERSITIES' MISSION
(c) That the normal course in such Schools be six months.
(d) That no district Priest may claim to have such a Practising
School who does not possess a European teacher approved by the
Bishop for this work.
XLVII
That it is desirable to increase largely the number of African women
teachers, in all possible ways.
XLIX
(a) That a boarding-school for girls be formed in each Archdeaconry
on a small scale, the school to be in charge of an English teacher.
(6) That in the boarding-school African women be employed to
teach the girls all that concerns the domestic life of Africa.
(c) That each boarding-school be under the inspection of a Com-
mittee of Priests, African and European, to be nominated by the
Bishop.
L
(a) That every teacher in the diocese be required to hold two
certificates : the one for General Knowledge, the other for School
Method.
(b) That the examinations for these certificates be central, and be
arranged by the Bishop every year.
(c) That the Bishop's attention be called to the large number of
uncertificated teachers who are employed in all parts of the diocese.
LI
(a) That the African priests, deacons, readers, and teachers be
required to meet together once a year in local councils, under the
presidency of one of themselves, and to send a report of the meeting to
the Bishop.
LIV
That candidates for Holy Orders be selected, as a rule, once a year
in each Archdeaconry, the selection to be made in a meeting of all the
priests of the district ; and that priests who cannot be present in
person be required to give their opinion on paper.
LV
That the Synod approves the revival of the office of Sub-deacon in
order
(i) to give a status to men of zeal and piety who are unfit for the
Diaconate ;
(ii) to shorten the time that is usually spent in the Diaconate.
LVII
(a) That it be a recognized part of the educational curriculum at
Kiungani that the first class be instructed :
(i) to read Swahili- Arabic characters ;
(2) to have sufficient knowledge of the Life of Mohammed
and of the teaching of the Koran.
(6) That a Life of Mohammed and a book of elementary Knowledge
of Mohammedanism be printed.
ENGLISH MEMBERS OF THE MISSION
The sign >{< is placed against the names of those members who have died in the service of the
Mission,
Date of
Joining.
Degree, University
College,
Occupation.
Remarks.
i860.
Oct, 4.
Oct. 4.
Oct. 4.
Oct. 4.
Oct. 4.
Dec.
1861.
Apr. 6.
Apr. 6.
Apr. 6.
Apr. 6.
Apr. 6.
Apr. 6.
Apr. 6.
1863.
Feb. 2.
1865.
1867.
Oct.
Oct.
Oct.
1868.
June
June
June
Nov.
Nov.
1869.
May
1870.
Mar.
Aug.
»J«Charles Frederick
ziE [First Bishop) .
Anne Mackenzie
Horace Waller .
Mac KEN
Lovell James Procter ,
>}« Henry Carter Scudamore
Henry Rowley .
Richard Martin Clark
Samuel A. Gamble
Alfred Adams .
J. Andrew Blair.
>J« Edward Hawkins
>|<John Dickinson
4« Henry De Wint Burrup
William George Tozer
(Second Bishop)
»{<Edward Steere
(Afterwards Third Bishop
Charles A. Alington .
>J«George Edwards Drayton
4« Caroline Drayton
Helen Ralnforth Tozer
Mary Ann Jones
Harry Goodwin .
Walter Lea
Maria Lea
Sarah Ann Pakeman .
A Richard Lewin Pennell
4< Lewis Fraser .
4« Samuel Speare .
Samuel Davis
William Minchin Edwards
Caroline A. F. Packe .
Elizabeth J. Heath .
Frederick Chapman .
John Morton
* Benjamin Hartley .
4<0rmsby Handcock .
Charlotte Roden
D,D., Cam. , ,
Lay Superintendent
P. B.A., Dur.
P. Cam.
Schoolmaster
Shoemaker
Carpenter
Agriculturist .
Printer .
P. M.A., Ox.
M.B., Dur. .
P. Ox.
D.D., Ox,
D.D. Ox., LL.D. .
Lon.
P. B.A., Ox.
D. Cant.
P. Lon.
P. M.A., Ox.
P. B.A., Cam.
D.
Schoolmaster.
P. Dub.
Died Jan, 31, 1862.
Withdrew Apr. 26, 1862.
Withdrew 1863, died Feb,
22, 1896.
Withdrew 1863.
Died Jan. 1, 1863,
Withdrew 1863,
Withdrew 1863,
Withdrew 1863.
Withdrew 1863.
Invalided 1861.
Died Oct. 8, 1862.
Died March 17, 1863,
Died Feb, 22, 1862.
Invalided Apr, 1873.
Died Aug. 27, 1882,
Withdrew Jan. 1869.
Died Nov. 28, 1867.
Died Nov. 17, 1867.
Withdrew.
Invalided.
Withdrew.
Invalided June 1869.
Withdrew.
Withdrew.
Died April 15, 1872.
Died Dec. 10, 1869.
Died Nov. 13, 1873.
Withdrew March, 1870
Withdrew.
Withdrew,
Withdrew.
Withdrew.
Withdrew.
Died Feb. 15, 1874
Died Sept. 29, 1870,
Withdrew.
431
432
HISTORY OF THE UNIVERSITIES' MISSION
Date of
Degree, University
Joining.
Name.
College,
Occupation.
Remarks.
1872.
Sarah Fountaine
Schoolmistress
Withdrew 1879.
Rejoined 1888.
1873.
Withdrew 1893.
Feb.
Benjamin Karn ....
Schoolmaster .
Withdrew.
Feb.
Christian Dawson
—
Withdrew.
Feb.
>J< Arthur Nugent West
P. B.A., Cam.
Died Dec. 25, 1873.
Apr.
James Midgley ....
P. M.A., Cam.
Invalided.
1874.
John Gough Poole
—
Withdrew.
Alfred H. Boys ....
—
Withdrew.
Fanny Bennett ....
—
Withdrew.
1875.
Edward S. L. Randolph
P. B.A., Cam.
Withdrew 1879.
.}« Josephine Bartlett .
—
Died April 10, 1895.
John Prediger Farler .
P. M.A., Cam.
Withdrew 1889.
Henry John Mitchell .
Cant. .
Withdrew.
Mar.
Frederick Alfred Wallis
P. Lin.
Withdrew 1889.
Herbert W. Woodward
P.St.Stephen's Ho.,Ox.
>{<John Henry Moss
—
Died Jan. 17, 1877.
<|«Charles Anderson James .
P. M.A., Ox.
Died Nov. 25, 1875.
1 James Beardall ....
jKatherine Graves
—
Withdrew 1877.
— -
Withdrew.
([Madame] CappeUe
—
Withdrew.
■Alfred Belleville
—
Withdrew.
'Francis Ainsworth
—
Withdrew.
>J«Alice Marsh ....
—
Died Nov. 14, 1875.
William Forbes Capel.
P. K.C.L. .
Withdrew 1877.
Katherlne Tyndal
—
Withdrew.
Mary Anne Harriet Allen
—
Withdrew.
>J«Sophia Jones ....
—
Died April 11, 1877.
Emma Durham ....
—
Withdrew. Rejnd. 1897.
Invalided 1899.
Herbert Henry Clarke
P. . . .
Invalided Oct. 7, 1891.
Owen Phillips ....
P. . . .
Withdrew, 1882.
1876.
March 18.
>J« Charles Yorke ....
D. War.
Died Jan. 6, 1880.
March 18.
4<Chauncy Maples .
(Afterwards Sixth Bishop)
P. D.D., Ox.
Drowned Sept. 2, 1895.
>J< Joseph Arthur Williams .
Dor.
Drowned Sept. 2, 1895.
WiUiam P. Johnson ,
P. M.A., Ox.
—
1877.
Alfred Charles Goldfinch .
D. War.
Withdrew 1882.
Francis Roger Hodgson
P. M.A., Ox.
Withdrew 1889.
Jessie Hodgson ....
—
Invalided 1888,
>J« Margaret Ann Hinton
—
Died March 24, 1881.
Frederick John Williams
P. War.
Withdrew 1885.
Caroline D. M. Thackeray .
—
—
Charles Spencer Newham .
—
Withdrew 1879.
1878.
W. H. Maplesden
Shoemaker
Withdrew 1879.
1879.
Invalided.
Feb. 20.
Edward H. C. Sayres .
P. M.A., Ox.
Invalided 1880.
Feb. 20.
L. L. Amy Bashford .
Withdrew 1889.
Edwin Heron Dodgson
P. Chic.
Withdrew 1880.
ii« Herbert Geldart
P. Cant.
Died May 11, 1889.
William Bellingham .
Working man .
Withdrew 1888.
Lionel Kentish Rankin
Cam.
Withdrew.
Dor6 Yarnton Mills .
—
Withdrew 1905.
1880.
William D. Lowndes .
D. B.A., Cam.
Withdrew 1883.
William C. Porter
P. M.A., Cam.
—
Charles Chapman
P. B.A., Cam.
Withdrew 1881.
Thomas Ellis ....
Carpenter
Withdrew 1884.
ENGLISH MEMBERS OF THE MISSION
433
Date of
Joining.
Degree, University
Name.
College,
Remarks.
Occupation.
1880.
Samuel Hayman
Printer .
Withdrew 1883.
Arthur Cornwallis Madan .
M.A., Ox.
Resigned 1896.
Henry Berkeley Bradley
—
Withdrew 1884.
A Herbert A. B. Wilson
4« Charles Albert Janson
D. Ox.
Died Sept. 12, 1882.
P. M.A., Ox.
Died Feb. 21, 1882
1881.
4" Percy Lisle Jones-Bateman
P. M.A., Cam.
Died Oct. 25, 1897.
Thomas Gill ....
Mason .
Withdrew i888.
James C. Yarborough
D. B.A., Ox.
Invalided 1881. '
Edith Phillips ....
—
Withdrew 1882.
►fCharles W. Roberts .
Dor. Schoolmaster
Died Aug. 3, 1898.
William Henry Kitson
—
Withdrew 1882.
1882.
John K. Causton Key
P. M.A., Ox.
Retired 1904.
Harriet Smith ....
Teacher
Withdrew 1890.
Mary Worsfold ....
—
Withdrew 1883.
EUen Sherratt ....
Nurse. .
Withdrew 1883.
^Thomas R. S. F. Whitty .
Dor.
Died Dec. 19, 1887.
James Petrie ....
M.B., Aber. .
Withdrew.
Oct.
Richard C. Ramshaw .
Printer .
Withdrew 1885.
1883.
Feb. 21.
»J«Mary Charlotte Townshend
Nurse. .
Died June 13, 1891.
Feb. 21.
Sarah Carter ....
—
Invalided 1884.
Arthur Hayne Hamilton
P. B.A., Ox.
Invalided Oct. 1884.
>J«Henry Charles Goodyear .
P. War.
Died June 24, 1889.
July 10.
»|<Charles Alan Smythies .
D.D. Cam. .
Died May 7, 1894.
1884.
{Fourth Bishop)
Jan. 16.
Duncan Travers
P. M.A., Cam.
Invalided 1889.
Jan. 16.
Herbert Allen ....
Carpenter
Withdrew 1894.
Jan. 16.
Martin Luther Irving .
D. Cant.
Withdrew 1888.
Jan. 16.
Henry Kerslake
Schoolmaster
Withdrew 1887.
Jan. 16.
^John Meshack Lavender .
Cant. .
Died Aug. 20, 1884,
Jan. 16.
William Marsden Mercer
P. Dor.
Withdrew Sept. 1893.
April 9.
Spencer Weigall
P. M.A., Ox.
Invalided 1893.
May;.
^.Charles S. B. RiddeU
P. B.A., Ox.
Died June 11, 1886.
May 7.
Ruth Berkeley ....
—
Invalided 1897
May I.
*George Hervey Swinny
4«Edith Maria Swinny.
P. M.A., Ox.
Died Feb. 13, 1887.
May I.
—
Died May 31, i888.
July 2.
Leonard Hanbury Frere
P. Ox.
Invalided 1892.
July 2.
Evelyn Bucknall L. Smith .
P. B.A., Cam.
Retired 1906.
July 2.
Robert Stanley Coupland .
P. Lin.
Withdrew 1888 and
July 2.
James Lewis Matthews
Schoolmaster
Withdrew 1893.
July 2.
>I« William Bishop
P. Dor.
Died Feb. 19, 1902.
Oct. 31.
Danson Wride ....
Carpenter
Invalided 1893.
Oct. 31.
Gerard B. B. Callaghau
—
Invahded 1885.
Oct. 31.
WilUam Robinson
Engine fitter .
Invalided.
Oct. 31.
Richard Creighton
—
Withdrew.
Oct. 31.
Charles Alley ....
Carpenter
Invalided 1892.
Oct. 31.
1885.
Jan.
Albert Read ....
Engineer
Withdrew.
John Michael Halliday
Accoimtant .
Withdrew 1889.
Mar. 18.
George Coggan ....
—
Withdrew.
July 8.
^WalterKing ....
P. Cant.
Died Feb. 24, 1900.
4<Ernest Edward Winckley .
Dor.
Died Feb. 4, 1886.
July 25.
4<Cecil Sherard Pollard
P. M.A., Ox.
Died Aug. 16, 1886.
Sept. 2.
4<Theophilus L. Taylor
P. B.A., Lon.
Died Mar. i, 1891.
Sept. 2.
4< Eleanor Mary Bennett
Teacher
Died May 16, 1893.
Sept. 2.
Margaret E. Woodward
Teacher
Withdrew 1896.
Sept. 2.
►J< Herbert Ley ....
M.R.C.S. (Eng.),
L.S.A.
P. M.A., Ox.
Died June 10, 1895.
July.
Percy Montague Wathen
Withdrew 1890.
i
►I«John Stevenson C. Wood
P. B.A., Cam.
Died June 18, 1886.
434
HISTORY OF THE UNIVERSITIES' MISSION
Date of
Joining,
Degree, University
Name,
CoUege,
Remarks.
Occupation,
1886.
Feb.
►J<John Hainsworth
P. Dor.
Died April 13, 1896.
Feb.
4< Fanny Jervis Shaw .
Nurse .
Died Oct, 9, 1893.
March 12.
John Vaughan Dodd .
Printer .
Withdrew.
April 7.
4<George Sherriff
Trawler
Died Aug, 12, 1891.
Aciement John Sparks
4 Eliza Helen Wallis .
P. Cant,
Died Sept. 22, 1889.
1887.
—
Died Jan. 10, 1890.
>}« William Knowles .
Mason .
Died Sept. 7, 1889,
Feb. 17.
James William Mills .
Engineer
Withdrew Oct. 1890.
Feb. 17.
Richard Crawshay
Withdrew 1887.
July 7.
* Montague Ellis- Viner
4< Agnes [Sister] ....
P, B.A., Ox.
Died Oct. 5, 1890.
July 7.
—
Died March 17, 1895.
July 7.
Anne Margaret [Sister]
—
Invalided,
July 7.
Mary Elizabeth [Sister]
—
Invalided,
Aug. 17.
^Francis WUUam Wilde .
Carpenter
Died July 20, 1892.
Oct. 2.
Emily Woodward (Mrs. Key)
Invalided 1904,
Nov. 24.
1888.
Feb.
Alfred Charles Highton
P. B.A., Ox.
Withdrew 1889.
Henry Watson ....
Schoolmaster
Withdrew 1891.
March 12.
Lydia Leah Mary Smith
Nurse .
Invalided.
April 19.
Henry George Maxwell
P. M.A., Ox.
Invalided Nov. 1888.
May 10.
George WiUiam Mallender .
Printer .
Invalided 1895.
May 10.
William WiUiams
Engine Fitter
Withdrew. Rejoined
Nov. 1896, Withdrew
1899,
June 7.
John Henry Bone
Schoolmaster .
Invalided 1895,
June 7.
Leonard Ottley Warner
Cant. .
Invalided 1889.
June 7.
Henry Edward Symonds
Printer .
Withdrew,
July 31-
Sophia Charlotte McLaughlin
Nurse .
Withdrew 1893,
Sept. 28.
Ralph Belcher ....
—
Withdrew 1890.
Nov. 10.
1889.
Jan. 12.
>J< Richard Coombe
—
Died Jan. 29, 1889.
John Edward Hike
P. D.D., Ox. ; M.D.,
{Afterwards Eighth Bishop)
Lon. ; D.C.L., Dur.
Retired 1908.
Jan, 12.
»J<Albert Beetham
Tradesman
Died May ix, 1892,
April 12.
4<John James Viney .
Schoolmaster
Died Sept. 20, 1891.
June 10.
Godfrey Dale ....
P. B.A., Ox.
Withdrew 1897; rejoined
M.R.C.S.
Nov. 1902,
July 30.
Richard FeUd Castle .
M.B., Cam. .
Withdrew.
Nov. 12.
1890.
Feb. 20.
Margaret Amabelle Berkeley
—
Resigned 1906.
Mary Anna Boyd
Withdrew 1900.
March 10.
Clare [Sister] . . . .
—
Invalided Oct. 1890,
March 10,
Mary Dorothea [Sister]
—
Withdrew 1895.
May 12.
>J« Percy Edward Faulkner .
John Thomas Biough
D. Dor.
Died Aug. 23, 1897.
May 12,
Carpenter
Withdrew.
Rejoined 1907.
Withdrew 1908.
June 10.
Susie Grant Dean-Pitt
—
Withdrew 1893.
June 10.
Thomas Brockway
Storekeeper .
Resigned 1905.
June 10.
William G. Ross
Carpenter
Invalided 1890.
June ID.
>J< Charles Kick , . .
Printer .
Died June 19, 1896.
Oct. 12,
Emily A. Boden
—
Withdrew.
Oct. 12,
Florence Emily Turner
—
Withdrew 1893,
Oct. 12.
John Dalebrook
B.A., Ox.
Withdrew,
Oct, 12.
John Ernest Crouch .
Engineer . .
Withdrew,
Oct. 12.
>J< Robert William Lewis
Printer .
Died March 15, 1892.
Nov. 10.
Richard Banks Davies
P. M.A., Cam.
Invalided 1891,
Nov. 10.
John Castle Haines
D. B.A., Ox.
Invalided,
Nov. 12.
Alfred Henry Carnon .
P. Dor.
—
Nov. 12.
* Janet Emily Campbell
ijMargaret F. Caffin
Nurse .
Died June 6, 1892.
Nov. 12.
1891.
Jan. 19.
Nurse .
Invalided.
Henry Edwardes
P. Lich.
Invalided,
ENGLISH MEMBERS OF THE MISSION
435
Degree, University
College,
Occupation.
Frank Alfred Ford .
Herbert Lister .
Ernest St. Clair Henriques
Harriette L. Burke
Robert F. Acland Hood
^George William Atlay
4* Frances [Sister]
►J«Percival R. Harcourt Chambers
George Mervyn Lawson
Bertram Wallace PuUinger
Charles Barrett .
Arthur Cook
James Edward Griffin
Thomas Corbett
James GiUanders
»i<Wm. J. Harcourt Chambers
Hannah Brewerton
>{< Sarah Ann Whi thread
. Frank Davenport
Wilfrid Bird Hornby
(Bishop of Nyasaland)
Thomas Crampton Simpson
James Grindrod
Frederic W. Bradshaw
Herbert J. Faulkner .
Annie Garrett .
Walter Edward Russell
Harriet Matilda Basham
James Sedgwick Wimbush
»}< Herbert Molesworth Pearson
4i Archibald H. Butler .
Malcolm C. Kerr
>{<WiUiam Cowey
Laura Phillips .
Russell Blackbird Smith
»{<George P. K. H. Du Boulay
Edmund Stuart Palmer
Cecil Robert Tyrwhitt
Cyril Wildsmith Chilvers
Thomas Cobley Matthews
^Annie MathUde Willion
Caroline Louisa Saunders
>{<Angela [Sister]
Archibald Hitchborn .
Arthur George Bsirnard Glossop
Frederick Augustine Robinson
^Alice Marion Gay
Georgina Emma Holloway
Mary Gertrude Palmer
Walter Harold Kisbey
Margaret Breay.
Walter Kelly Firminger
Frederick William Mellor
A Harry Dudfield Gerrish
4« George Tulip .
Charles Inchbald Radford
A Arthiu Fraser Sim .
Eva Clutterbuck
Alice Foxley . .
Margaret Anne Cameron
Mary Stockwell.
Printer .
Med. Assistant
P. B.A., Ox.
P. B.A., Cam.
P. B.A., Cam.
P. B.A., Ox.
Schoolmaster
P. Lon.
Builder .
Schoolmaster
B.A., Cam.
Nurse .
Nurse. .
Accountant
D.D. Ox.
P. Lin.
D. Cant.
Printer .
Teacher
Soc. Sac. Miss.
Nurse .
P. M.A., Ox.
Engineer
Schoolmaster
Miner .
Carpenter
P. M.A., Ox.
P. M.B., Edin. .
P. M.A., Ox.
Trawler
Nurse .
Nurse .
Schoolmaster
P. M.A., Ox.
M.R.C.S., L.R.C.P.
Teacher
Teacher
P. Cant.
Nurse .
P. M.A., Ox.
Soc. Sac. Miss.
D. Cant.
Engineer
P. Cant.
P. M.A., Cam.
Nurse
Remarks,
Invalided 1895.
Withdrew 1897,
Invalided 1894.
Withdrew 1895.
Withdrew Jan., 1896.
Killed Aug. 26, 1895,
Died April 8, 1892.
Died Nov. 23, 1899.
Invalided 1893.
Invalided 1893.
Withdrew 1893.
Withdrew 1896.
Invalided.
Withdrew 1895.
Invalided 1895.
Died March 5, 1894.
Died July 6, 1901.
Invalided 1895.
Invalided 1894.
Retired 1901.
Invalided 1896.
Withdrew.
Withdrew.
Withdrew 1896.
Invalided 1895.
Retired 1899.
Died May 26, 1894.
Died Jan. 15, 1895.
Invalided 1895.
Died March 6, 1894.
Invalided 1893.
Died April i, 1895.
Invalided 1902.
Invalided 1896.
Invalided June, 1898.
Invalided 1895.
Died June 8, 1894.
Died June 29, 1894.
Resigned April, 1903.
Invalided 1894.
Died Jan. 19, 1894.
Withdrew, 1905.
Invalided 1895.
Invalided 1895.
Retired 1897.
Invalided 1895.
Died July 31, 1897.
Died March 13, 1895.
Invalided June, 1897,
Died Oct. 29, 1895.
Resigned 1901.
Invalided July, 1895.
HISTORY OF THE UNIVERSITIES' MISSION
1894.
July 28.
July 28.
Oct. II.
Oct. II.
Nov. 15.
1895.
Jan. 31.
Jan. 31.
Jan. 31.
Jan. 31.
March 2.
June I.
June 29.
July II.
Aug. 10.
Aug. 28.
Nov. 16.
1896.
Jan. 30.
April 9.
May 6.
May 6.
May 6.
May 6.
May 6.
June 8.
June 8,
Sept. 9.
Sept. 9.
Sept. 9.
Nov. 9.
1897.
Jan. 8.
Jan. 17.
Jan. 17.
Jan. 17.
Jan. 17.
Jan. 17.
April 8.
April 8.
April 10.
April ID
April 10.
May 9.
June 28.
Sept. 10.
Sept. 10.
Sept. 10.
Oct. 28.
1898.
April 9.
April 25.
Sept. 9.
Sept. 9.
Nov. 3.
Nov. 5.
Nov. 5.
Nov. 5.
Nov. 5.
Nov. 5.
Matilda Brown .
Harriet Rachel Southward
Edward Henry Turner Prior
>J<John George Philipps
Florence Emily Derby
Lizzie Morris Dunford
James William Brent .
George Sims
Stanley Sanderson
^Alfred Dutton . .
Percy E. Brooke
William Moore Richardson
{Seventh Bishop)
Alice Rees
Ernest S. Darley
>{< Frances Elizabeth Ellershaw
Gertrude Ward .
^Ernest J. A. Nichols
Ada M. Sharpe .
Walter W. Auster
>I<WiUiam A. Margesson
4< Howell Williams
Alice A. M. Savage
>{« Marion E. Drake
Louise Taylor .
Christopher B. Eyre .
Joseph Godfrey .
WiUiam H. W. Goddard
Marion Gardiner
Thomas Steuart .
Mary Mabel Barraud .
>J« Ernest Alfred Gee
Frederick James Evans
»J< Henry Fitzhugh
Henry Sanders Miller .
Henry Mathews
>}< Herbert Julius Hancock
4< Ralph Manning Vyall
Laura M. Windsor-Aubrey
Ellen Pegler D. Sanigear
Mary Dale .
Janet Phillips .
Harold E. Bridger
Jessie Norgate .
Ellen M. Nelson.
Maude B. R. Stevens
Joseph Campbell White
Amy Boorn
Elsie Beatrice Ashwin
Frank Weston
{Afterwards Bishop of Zanzibar)
Arthur Makins .
Mary Agnes Andrews .
Edith Kathleen Minter
Robert Wright Kelsall
Joseph Edmund T. Heppell
David Lewis
Caradoc Davies . .
Nurse .
Nurse .
Schoolmaster
P. Dor,
Nurse. .
Teacher
Carpenter
Engine Fitter
D.D., Ox.
Nurse
Schoolmaster
Teacher
Nurse .
P. Dor.
Nurse .
P. M.A., Cam
P. B.A., Ox.
Compositor
Nurse .
Nurse .
P.
D.
Schoolmaster
Nurse .
D. Soc. Sac.
Teacher
P. Dur.
P. M.A., Dur,
Printer .
Printer .
Carpenter
P. B.A., Dur,
Accountant
Teacher
Nurse .
Teacher
Teacher
Teacher
Teacher
Teacher
Teacher
Soc. Sac. Miss.
Nurse .
Teacher
P. D.D., Ox
Soc. Sac. Miss,
Teacher
Nurse .
Accountant
Engine fitter
Engine fitter
P. B.A., Ox.
Miss.
Inv. 1898. Rejoined 07.
Invalided Nov., 1897.
Retired 1900.
Died March 31, 1906.
Invalided May, 1895.
Resigned 1907.
Retfred.
Died Sept. 11, 1897.
Invalided Jan., 1896,
Resigned 1901.
Retired 1897.
Invalided 1897.
Died July 9, 1897.
Invalided 1899.
Died April 5, 1901.
Invalided Feb. 1908.
Retired 1899.
Died April 5, 1898.
Died July 30, 1898.
Retired.
Died Jan. 10, 1897.
Resigned 1908.
Retired 1898.
Invalided 1896.
Retired 1897.
Retired.
Resigned 1909,
Died June 11, 1902,
Died July 19, 1897.
Retired 1903.
Resigned 1899.
Died Oct. 17, 1900.
Died May 30, 1899.
Retired 1901.
Invalided 1898.
Rejoined 1908.
Retired, October 1897,
Resigned.
Retired 1900.
Invalided.
Invalided October 1898,
Invalided.
Retired.
Resigned 1903.
Resigned 1905.
ENGLISH MEMBERS OF THE MISSION
437
Date of
Joining.
Degree, University
Name.
College,
Remarks.
Occupation.
1899.
Jan. 9.
Martha Ivett ....
Nurse .
Retired 1900.
Jan. 9.
Sarah Ensor
Teacher
Resigned 1901.
Jan. 9.
Annie Gibbons .
Teacher
—
Jan. 9.
Mary A. Molesworth .
Teacher
Retired 1905.
Feb. 25.
Frederick WilUam Stokes
P. A.K.C.L.
Retired 1902.
Feb. 25.
Herbert Barnes .
P. B.A., Lon.
Invalided 1904.
Feb. 25.
Alexander G. De la Pryme
P. M.A., Cam.
—
Feb. 25.
»I< William Guy Harrison
P. B.A., Cam.
Died Dec. 5, 1905,
Feb. 25.
Robert Howard.
M.A., Ox., M.D., B.Ch
—
Feb. 25.
Edward M. de Jersey .
B.A., Ox.
Retired 1899.
Feb. 25.
John Percy Clarke
Builder, D. Dor. '04.
—
Feb. 25.
Howard Freer .
—
Invahded May 1899.
Feb. 25.
Emma Kenyon .
—
Retired 1903.
Feb. 25.
Martha Schofield
Teacher
Retired 1906.
March q.
Josephine Choveaux .
Teacher
—
May.
Charles McLean
Printer .
—
May 9.
Marv F. Ram .
Nurse .
Retired 1902.
May 9-
Edith A. Field .
Nurse .
Retired 1900 and 1905,
May 9.
Margaret Howes
Nurse .
Resigned 1907.
June 9.
>I< Francis Edward Zachary
P. B.A., Ox.
Died April 16, 1901.
August 9.
Alice JuUa Smyth
Nurse .
Invalided 1901.
Sept. 9.
►J»Emma Frances Lyons
Nurse .
Died June 2, 1902.
Sept. 9.
Gertrude Blackburne .
Teacher
—
Oct. 9.
Ronald Moffatt
Soc. Sac. Miss.
—
Oct. 9-
George A. James
Storekeepei
Retired 1903.
Oct. 21.
Frank George
Architect
—
Oct. 21.
Horace Davis .
Artizan
Retired 1900.
Dec. 9.
Morley J. B. Richards
P. B.A., Ox.
Retired August 1900.
1900.
Jan. 9.
Louisa Gunn
Nurse .
Jan. 9.
Frederick H. Higgins .
Printer .
Retired.
Feb. 9.
Malcolm Mackay
P. B.A., Ox.
—
Feb. 9.
Robert Prior
P. M.A., Cam.
Retired 1906.
Feb. 9.
Eva D.Davis .
Teacher
Retired July 1902.
Feb. 9.
Joseph E. A. Cote
D. . . .
Retired 1902.
April 24.
Philip Henry Baines .
P. B.A., Ox,
Retired 1907.
April 24.
Robert Swinnerton
Engineer
—
April 24.
Jane E. Jameson
Teacher
Invalided 1907.
April 24
Margaret Wallter
Teacher
Retired 1908.
April 24.
Robert J. Dell .
Printer
Retired.
April 24.
Ernest Fletcher.
—
Retired 1902.
May 24.
WiUiam Charles Pratchett
Carpenter
Retired 1901.
May 24.
William Hollinworth .
Printer .
Retired 1902.
May 24.
H. EthelbertLeGood.
D. Cant.
Retired i9or.
July 9.
Helen Smith
Invahded 1902.
Sept. 8.
Francis Eling Pearse .
P. B.A., Dur.
Invalided 1906.
Rejoined 1908.
Sept. 8.
William George Webster
P. Cant. .
Invahded
Sept. 8.
Mary A. Bowen .
Teacher
—
Oct. 8.
Mary Newton .
Nurse .
—
Oct. 8.
Caroline H. Glover
Nurse .
Retired 190X.
1901,
April 20.
^Edith Louisa Frankham
Nurse .
Died Sept. 23, 1903.
April 20.
Mary Armstrong
Nurse .
—
April 20.
Sarah Elizabeth Hopkins
Teacher
—
April 20.
Norah Lucy Mann
Teacher
—
June 15.
Marion Frances E. Ward
Teacher
—
July 9.
Margaret E. Lloyd
Nurse .
—
July 9.
IsabeUa Hill .
Nurse .
Resigned April, 1903.
July 27.
4« Frederick William Folliott
P. M.A., Cam. .
Died Nov. 10, 1901.
July 30.
Marian Reynolds
Teacher
Invalided 1902.
Sept. 9.
Alice Sophia Murton .
Nurse .
—
Oct. 9.
Harry Edward Ladbury
Clerk .
Invalided 1905
Oct. 9.
Arthur Jefireys Douglas
P. M.A., Ox,
—
438
HISTORY OF THE UNIVERSITIES' MISSION
Date of
Joining.
Degree, University
College.
Occupation.
Remarks.
1901.
Oct. 9.
Oct. 9,
Oct. 9.
Nov. 9.
1902.
Jan. 9.
Feb. 25.
Feb. 25.
Feb. 26.
Feb. 26.
March 8.
April 7.
May 9.
May 9.
June 9.
June 17.
Sept. 9.
Oct. 24.
Oct. 24,
Nov. I.
Nov. 4.
Nov. 4.
1903.
Jan. 13.
Jan. 13.
Jan. 13.
April 7.
April 7.
May 9.
May 9.
May 9.
June 9.
Sept. 25.
Sept. 25.
Sept. 25.
Nov. 3.
Nov. 3.
1904.
Jan. II.
Jan. ri.
April 2.
April 2.
May 7.
May 14.
July 12.
Sept. 2.
Oct. I.
Oct. I.
Oct. 7.
Nov. 29.
1905.
Jan. 9.
Jan. 9.
Jan. 20.
Mar. II.
May 10.
Richard Henry Marsh
Walter Benjamin Suter
Philip Young
Hannah Katharine Nixon Smith
Dora C. Abdy .
Gerard Trower
(Bishop of Nyasaland)
Otho Fitzgerald
>}«James Henry Partridge
Alfred Brimecombe .
Richard Edmund Pegge
Flora E. Rogers .
Katherine Mary White
Mabel La Cour .
William Ernest Deerr
HUda Medd
Henry Walter Spurling
Albert Henry Crabb
George W. E. Knight
Janet Dale [Mrs.]
Alice Barnard
Priscilla Eliza WUliams [Mrs.]
Cyril Charsley Frewer
(fiWilhehnina L. E. EUis
Samuel Edward Stubbs
Mary Winifred BuUey
Jessie H. Matthew
Caroline M. Coates
Lucy Helen Lewis
Florence Pope .
Charles H. Harrison .
Alfred G. H. Sargent .
Albert K. W. Spurr .
Louis Horace WiUcocks
WiUiam Coleman Piercy
Amelia Goffe
Samuel Lyon
Ernest Albert Craft .
Mary Wallace .
Phoebe H. Thrbutt .
Frederick M. Roskelly
John E. MacLennan .
Gustav CoUn Sharp
Katharine Candy
Mabel Fage
Charles Reginald Howard
Frank Herbert Baker .
William Edmund Tomes
Frances Ellen Foden .
Louisa Rich
Albert Mortimer Jenkln
George Herbert WUson
Ftands Thomas Stead
P. M.A., Cam.
P. War.
Engineer
Teacher, 3rd CI. CI
Trip., Girton ; 2nd
CI. Hon, Th. Ox
St. Hugh's, Oxon
ist CI. Eng. Lit.
D.D., Ox.
P.
Trawler
Trawler
Nurse .
Teacher
Nvurse .
B.A., Cam.
Teacher
P. M.A., Ox
Carpenter
Printer .
Teacher, Lady Marg.
Hall
Laundry Mistress
Nurse .
P. B.A., Cam.
Nurse .
Tailor .
Teacher. Girton,
2nd CI. CI. Trip, and
Ox. dip. of Edn,
Nurse .
Teacher
Nurse .
Teacher
Carpenter
Evan. Bro.
Evan. Bro.
Printer .
P. M.A., Dur.
Nurse .
Engineer
Accountant .
Nurse .
Teacher
Engineer
Accountant .
Agriculturist
Nurse .
Teacher
Doctor .
Architect
Teacher
Nurse .
P.
P. M.A., Ox.
P. Cant.
Retired 1903.
Retired 1902.
Died Feb. 19, 1906.
Retired 1908.
Resigned.
Retired 1905.
Invalided 1907.
Rejoined 1908.
Retired 1905.
Retired 1904.
Died June 8, 1909.
InvaUded 1904.
Invalided 1905.
Resigned 1908.
Withdrew 1908,
Invalided 1906.
Withdrew 1906.
Invalided 1907.
Retired.
Retired.
Retired.
Withdrew 1908.
Withdrew.
Retired 1908
Retired 1905.
Retired 1907.
Retired 1906.
Withdrew 1907.
ENGLISH MEMBERS OF THE MISSION
439
Date of
Joining.
Degree, University
Name.
College,
Occupation.
Remarks,
1905.
May 10.
Eleanor N. Campbell .
Teacher
July 7.
Robert A. Russell
P. War.
July 7.
Nov. 9.
George Hewett Burnett
D. War.
Retired igo6.
Tom Hopkin
Ccirpenter
Retired 1908.
1906.
Jan. 6.
Henry A. Haviland .
M.B., Cam. .
Feb. 16.
Augustine Shannon
Engineer
Feb. 16.
Frank Winspear
P. Dur., Dor.
—
Feb. 16.
Maud A. Jenkyn
Teacher
March 17.
Edgar James Taylor .
Nurse .
Retired 1907.
April 9.
Frances Mary Plant .
Nurse .
May 9.
Honor Mary Bennett .
Teacher
—
May 12.
Malcolm Frank Browne
Engineer
Withdrew Dec. 1908.
June 23.
Harold A. M. Cox
P. B.A., Cam.
June 23.
Ethel Grace Parsons .
Nurse .
July 6.
Annie M. P. Dunn
Nurse .
•{(Stanley Vine .
—
Died April 16, 1908.
Sept. 26.
Mary Greenwood
Teacher
Retired 1908.
Oct. 27.
^Ernest W. Corbett .
P. M.A., Ox.
Died April 10, 1907,
Nov. 24.
Walter G. A. Ransome
P. M.A., Ox.
Invalided 1908.
1907.
Jan. 19.
Rejoined 1909.
Constance Thompson
Nurse .
Jan. 19.
Charles W. Ker .
P. B.A., Ox.
Jan. 19.
Margaret Wallis Wilson
Teacher
Jan. 19.
Douglas H. Fear
Schoolmaster
March 15
Edwin Ayers
Engineer
Oct. 9.
1908.
Jan. 17.
Ernest F. Spanton
Priest .
—
Ada Fielding
Nurse .
May I.
Edward J. A. Guthrie
Edith F. Home .
Engineer
Nurse .
—
June 24.
Annie Isabel Dalzell .
Nurse .
Withdrew 1908.
June 24.
Reginald H. Harris .
Schoolmaster
June 24.
Thomas H. Birlej'
P. M.A., Ox.
_
July 25.
Tom Hallson
Gardener
__
July 25.
Osmond Snodin.
Engineer
Sept. 9.
Ethel Atwool .
Teacher, B.A., Lon.
Oct. 9.
Clement O. Andrews .
P. M.A., Cam.
Oct. 9.
Egbert C. Hudson
P. B.A., Camb. and
Lon.
—
Oct. 9.
Richard de B. M. Bird
Teacher
Oct. 9.
Evan Wjmne Morgan
Teacher
Oct. 16.
WilUam E. R. Kemplen
Lon. Un.
__
Oct. 16.
Clare E. Hodgkinson .
L. Marg. Hall, Ox. .
Oct. 24.
Dennis Victor .
P. B.A., Diur.
_
Nov. 9.
Edward J. Barnes
Handyman .
__
Nov. 9.
Edgar Rye To?ynend .
Accountant .
_
Nov. 9.
Edward C. Atkins
Printer .
—
1909.
Jan. 9.
Augustine B. Hellier
D. B.A., Ox.
_
Jan. 9.
Janet E. Dutton
Teacher
Feb. 6.
Frank P. Boucher
Architect
Feb. 6.
Ethel L. Burridge
Nurse .
Feb. 9.
Mabel Packham
Nurse .
May 9.
WilUam Vincent Lucas
P. M.A., Ox.
INDEX
Abd ALLAH, Yohanna B., at school at
Newala, 179 ; teacher at Chitangali, 181 ;
at Ng'ambo, 254 ; parting with Bishop
Smythies, 266 ; ordination at Unangu,
169, 307-310 ; ordained priest, 308, xxiv,
xxvi ; church built, 308, 318 ; visits
Jerusalem, 309, 330, 423, xxvii.
Abolition of Slaves {see Slavery).
Adams, Alfred, 7, 19, 431.
Ajawa, the {see Yao).
Akumbemba, 179.
Alington, C. A., 43, 54-57, 43ri xvi ;
goes on first visit to Usambara, 54, xvii ;
goes on second visit to Usambara, 57,
xvii.
Allen, Herbert, 433.
Allen, Miss M. A. H., 91, 95, 108, 201, 203,
432, xix.,
Alms, African, 163.
Ambali, Augustine, ordination, 282, 293,
313, 423, xxvi, xxviii.
Anglo-German Agreement, 265.
Anniversaries, 138, 262, 375, 378.
Anti-Slavery, treaty of (1841), 392 ; decrees,
390, 393. 393-
Arab ladies, work amongst, 105, 358.
Atlay, G., 275-277, 435, xxiv.
Baines, p. H., 350, 437.
Bandaw6 visited by the C. /., 164 ; death
of Rev. G. Swinny at, 157, 158.
Baptisms, the first at Zanzibar, 50, xvi ;
first adult, Masasi, 119; eight boys and
five girls baptized, xvii ; first Makonde,
186 ; first at Korogwe, 227 ; thirty-nine
children in Zanzibar, xviii ; first at Magila,
100 ; first at Chi Litete, 303, xxix.
Barnes, H., 292, 311, 437.
Bartlett, Miss, 91, 233 ; death, 432, xviii.
Bashford, Miss, 106, 108, 233, 432.
Beardall, James, 113, 432.
Beetham, Albert, 251, 434.
BelUngham, W., at Zanzibar, 135, 13G, 154,
424, 432.
Bells given to Christ Church, Zanzibar, 90 ;
to Magila, 194.
Benson, Archbishop, 245, 246, xxiii ; on
Nyasa losses, 278.
Berkeley, Misses, 234, 348, 367, 433, 434.
Bishop, William, 349, 433.
Blantjrre, 271, 294.
Blind School, 299, xxvii.
Blockade of coast, 207, xxii ; bombardment
of Sultan's palace, 351, xxv.
Bondei defeat Masai, 205 ; federation of
vDlages, 195 ; famine (1894), 316, xxvi.
Bone, J. H., 226, 244, 434.
Bo5'd, Miss, 434.
Bradley, H. B., 148, 433.
Breay, Miss, 266, 435.
Brewerton, Miss H., 266, 360, 361, 435.
Brimecombe, Alfred, 288, 438.
Brownrigg, Capt., killed by slave dealers,
404, 405.
Brunei, Dr. I., 375.
Bulley, Miss, 311, 438.
Burrup, H. de W., reaches Magomero,
29; last journey, 30, 34; death, 35, 431,
xvi.
Busega martyrs, relics of, 356.
Callaghan, Capt., 135, 433.
Cambridge, D. Livingstone's speech'at, 3, 4 ;
committee formed, 4, xv ; great Zambezi
meeting, 6, xv ; Livingstone Jubilee, 375-
377, xxviii.
Campbell, Miss J. E., 251, 434, xxiii.
Canterbury, farewell service for first band of
six workers at, 8, xv ; meeting at St.
Augustine's, 9 ; preserves Bishop Mac-
kenzie's relics, 36.
Canterbury, Archbishop of (Randall David-
son), at Livingstone Jubilee, 376, 377.
Cape Town, consecration of Bishop Mac-
kenzie in, 10, XV ; meeting in (1889), 162.
Capel, W. F., 96, 97, 432.
Carnon, A. H., 186, xxvi ; becomes
archdeacon, 332 ; leads fugitives from
Masasi to Lindi, 332-342 ; returns to
Masasi, 340, 424.
Cathedral {see " Christ Church " and
" Likoma ").
Cemetery at Kiungani consecrated, 94 ; at
Ziwani consecrated, xxvii.
Central Africa first published, 149, xx.
Chaki-Chaki, 370, 373.
Chambers, P. R. H., 213, 227, 325, 326, 424,
435-
Chambers, W., at Kiungam, 362, 435.
Charles Janson, the ; proposed by W. P.
Johnson, 135, xxi ; built, launched, dedi-
cated, 136, 137, xxi ; at work on the lake,
157 ; Johnson's home, 159 ; out of repair,
160 ; repaired, 288 ; her position in the
lake work, 288, 291.
Charms, 109, 228.
Chauncy Maples, the, new steamer built and
sent out, 287, xxvi ; rebuilt at Mponda's,
287, 288 ; finished at Malindi, 288 ;
launched, 288, xxvi ; at work, 289, 290.
Chi Litete, 302.
Chibisa, 15, 19.
Chibisa's, first reached, 19, xv ; described,
31 ; second home of the Mission, 37, xvi.
Chigaru, 303.
Child murder, 223, 228.
Chlnde, 271.
Chingomanje's, 158.
Chingulu'ngulu {see Luwatala).
Chiponde, Rev. S., 331, 423, 424, xxvi.
Chiromo {nee Mackenzie).
Chitangali, 176, 177, 186, xxi, xxll ; visited
by Bishop Smythies, 187 ; Church life at,
186 ; abandoned, 330.
Chitenji, Cypriani, made reader, 187
ordination, 346, xxv ; at Miwa, 331
423-
Chitesi, 135; visited by Bishop Smythies,i53.
440
INDEX
441
Cbiwata, 331, 336, 337, 340.
Cbizumulu, 161, 284, xxii.
Cholera in Zanzibar, 52, xvii.
Christ Church, Zanzibar Cathedral, founda-
tion, 84, xviii ; completed, 87, xx ; first
celebration, 88, xx ; whole of Liturgy used
in Swahill, 106 ; burial place of Bishop
Steere, 144, 346 ; Chapter planned, xvii ;
formed, 354, xxvi ; consecration, 353,
xxvi.
Chuma brings Livingstone's body to Eng-
land, 73, 74 ; at Zanzibar, 94 ; leads Rov-
uma party, 94, 114 ; at Nyasa, 130 ;
death, 148.
Clarendon, Mt., ig.
Clark, J. W., 376.
Clark, R. M., reaches Mission, 29 ; letter
about church at Chibisa's, 37, 40, 431.
Clarke, H. H., at Newala, 119, xix ; as
peacemaker, 119 ; treaty of the Rovuma
between Sultan's agents, Makua and
Maviti, 119, xix ; in charge of Masasi,
120, 179 ; at Lindi, 172, xx ; teaches
Charles Sulimani, 184 ; examining at
Mbweni, 238, 432.
Clarke, J. P., 298, 437.
Cloves, labour amongst, in Pemba, 370.
Clutterbuck, E., 242, 334, 336.
Colenso, Bishop, accepts Mackenzie for
Natal, 3.
Committee, the, 420-422.
Conferences, 179, 282-284, 324, 381 ; of
Missions in London, 213, xxiv ; of school-
masters, 324.
Constitutional History, 411-420.
Corbett, E. W., 365, 439.
Cowey, W., 168, 169, 435.
Crabb, A. H., 292, 295, 438.
Crocodiles, 18.
Crouch, J. E., 287, 434.
Dale, G., at Magila, 213 ; at Mkuzi, 224 ; at
Kiungani, 362 ; at Ng'ambo, 358, 367, 424,
434-
Dale, Mrs., 438.
Daoma, Anne, rescued, 25 ; taken to Cape
Town by Mr. Waller, 41 ; at Cape Town
meeting, 162 ; contributes to Chiromo
Church, 304.
Dar-es-salaam, 130, 350.
Davies, Caradoc, 284, 291, 300, 301, 308, 436.
Davis, S., 51, 57, 431
Day of Intercession, First, 83, xvill.
Deerr, W. E., 365, 438.
De la Pryme, A. G., 302, 305, 437.
Devil worship, 222, 312.
Dickinson, John, 29-39, 431.
Discipline, Church, on Charles Sulimani,
185 ; on Mazagija, 194 ; at Magila, 212 ;
on Semkali, 216 ; on M. Furahani, 230.
Dispensary in Zanzibar, 240, 251.
Doti, 285.
Douglas, A. J., 298, 437.
Drayton, G. E., 43, 418, 431.
Drunkenness in Africa, 248, 249.
Du Boulay, G. P. K. H., 424, 435.
Dunford, Miss, 323, 436.
Duta, Henry Wright, loi.
Education, 237-239, 383-386.
Ellis- Viner, M., 202, 203, 434.
Evans, Archdeacon F. J., 364, 367, 372, 436.
Eyre, Archdeacon C. B., 282, 309, 310,
436, xxviii.
Fage, Miss, 311,
Failures, 99.
Famine at Magomero, 30 ; at Magila, 316.
Farajallah, George, baptized, 50, xvii ;
made sub-deacon, 52, xvii ; death, 53,
xvii.
Farler, J. P., joins Mission, 91, xviii ;
at Magila, 91, xviii ; peace-maker, 94,
100 ; Archdeacon, 106, xix ; leaves the
Mission, 206 ; in Pemba, 369 ; death,
372, 424-
Fast days observed by natives, 186.
Feruzi, Robert, baptized, 50, xvii ; with Mr.
Stanley, 51, 105 ; at Jubilee, 378.
Fasting, Bishop of St. Albans, Chairman,
421 ; death, 375.
Fire at Likoma, 165, 166 ; at Magila, 203.
Firminger, W. K., 254, 424, 435.
First workers sailed from Simon's Bay, 11,
XV. ■-
Fort Jameson, 306 ; St. Paul's consecrated ,
xxviii.
Fort Johnston, 306.
Fountaine, Miss S., 96, 164, 166, 432.
Foxley, Miss, 357, 435.
Fraser, L., at Magila, 57 ; returns to
Zanzibar, 58 ; death, 52, xvii ; work tells
later, 194.
Frere, Sir Bar tie, visits Zanzibar, 81, xviii ;
describes slave market, 80 ; attends
Committee, 80 ; describes Mission work,
81.
Frere, L. H., 154, 162, 433.
Frewer, C. C, 350, 370, 372, 438.
Furahani, Martin and Mildred, 230.
Gamble, S. A., 7, 431.
Geldart, H., work and death, 209, xxiii ; at
Umba, 209 ; on the influence of the
Mission, 217 ; death, 210.
George, Frank, 285, 308, 437 ; builds
Likoma Cathedra], 295, 296.
German difficulties, 182, 20&-209 ; set right
by Bamaba Nakaam, 186 ; troubles in
Bonde, 204 ; quiet, 206 ; the Magwang-
wara, 337 ; put down native rising, 338.
Gerrish, H. D., 214, 435.
Gibbons, Miss, 323, 437.
GUI, T., 198, 201, 433.
Glossop, A. G. B., 284, 298, 299, 311,
435-
Goldfinch, A. C, 106, 120, 171, 432.
Goodyear, Archdeacon, 206, 209, 210, 424,
433, xxiii.
Gray, Bishop, formation of Committees of
" Oxford and Cambridge Mission to C. A.,"
XV ; visits England, 4 ; on missionaries
using arms, 22 ; desire for chain of stations
from the " Cape to Cairo," 153, 154 ; con-
secrates Bishop Tozer, 43.
Grey, Sir George, 5 ; on practical utility of
Missions, 315.
Griffin, J. E., at Magila, 213 ; at Mkuzi, 224 ;
made Archdeacon, 367, 416.
Grindrod, J., 186, 424, 435.
442
INDEX
GuUd of All Saints, 246.
Guild of St. Barnabas, 252.
GuUd of St. Luke, 193.
Guild of St. Paul, 245 ; receives letter from
Archbishop of Canterbury, 246, xxiii.
Guild of Good Shepherd, 246.
Haines, J. C, i85, 425, 434.
Hainsworth, J., at Newala, 186 ; death,
434.
Hamisi, Michael, xxix.
Handcock, O., at MagUa, 58, xvii ; death,
58.
Hannington, Bishop, visits Magila, 198, xxi.
Hardinge, Sir A., 344, 409.
Harrison, W. G., 424, 437.
Hartley, Ben, 68, 73, 431.
Health of Missionaries, 381.
Hegongo, 323, xxvii.
Hine, Bishop, life and work, 168 ; at Unangu,
168 ; consecration, 281, xxii, xxv ; arrival
at Likoma, 282 ; retreats and ordinations,
282, 313 ; conferences and charges, 283,
313, 314 ; visits Unangu, 308 ; trans-
lation to Zanzibar, 293 ; visits Vuga,
325 ; visits Rovuma station, 333, 341 ;
reaches Zanzibar, 352, xxvi; at Korogwe,
327 ; work as Bishop of Zanzibar, 352-
380, xxvi ; consecrates Weti Church, 372 ;
resignation, 380, xxviii.
Hinton, Miss, 105, 107, 432.
Hodgson, F. R., joins Mission, 102,
xix ; in charge, Zanzibar, 140 ; builds
Mbweni Church, 243 ; at Bishop Steere's
death, 148 ; account of Bishop Steere, 98 ;
completes Swahill Bible, 243, xxii ; retire-
ment, 243, xxii ; thanked by Synod, 254,
432.
Holloway, Miss, 336-338, 435.
Hood, R. F. Acland, at Newala, 186 ;
account of Matola, 331, 435.
Hornby, Bishop, consecration, 167, xxiv ;
visits Bishop Mackenzie's grave, 167,
xxiv ; resignation, 169 ; consecrates subse-
quent Bishops for Mission, 271, 435.
Hospital work at Mkunazini, 95, xix; in
Zanzibar, 252, 359-362, xxiv, xxix ; in
Likoma, 284, xxvii ; in Kota Kota, 298 ;
at Malindi, 301, xxviii ; Magila, 362, 284,
285, xxix.
Howard, Dr. Robert, 284, 298, 308, 309.
Hurricane at Zanzibar, 66, 67, xvii.
Ilala, 73, xviil.
Industrial work, at Kiungani, 95 ; at
Mkunazini, 95, 96 ; exhibitions, 247, 350 ;
under Mr. Lister, 349 ; and since, 350 ;
for girls, 234-237, 239, 348.
Interpreting work, 333, 334.
Ironworking at Masasi, 117 ; at Kwa Kibai,
229.
Irving, J. L., 175, 223.
Jairam Senji gives part of slave market, 83.
Janson, C. A., at Newala, 171 ; goes to
Nyasa, 133 ; death, 134, xx ; grave at
Maendenda, 156,
Jenkin, A. M., 302.
Job, 19.
John Key, the, 372.
Johnson, W. P., at Oxford, 79 ; ordination
97 ; at Mbweni, 106, xix ; In charge of
Rovuma party, ir3 ; invalided to Zanzi-
bar, 118 ; at Masasi, 120 ; settles at
Mataka's, 121, 131, xx ; en route to Lake,
131-135 ; makes Chitesi's headquarters,
135 ; visits Magwangwara, 135 ; appeals
for steamer, 135, xx ; illness, 136, xxi ;
in England, 155 ; with Bishop Smythies
at Lakeside, 159 ; seized by Makanjila,
160, xxii ; buries Atlay, 277 ; work on
Lake, 282 ; Archdeacon, 282 ; in Eng-
land, 282, xxv ; appeals for new steamer,
286 ; appreciation of it, 289 ; recent work,
291, 311.
Johnston, Sur H. H., 280.
Jones, Miss M. A., 50, 51, 52, 431, xvi, xvii.
Jones - Bateman, Rev. P. L., 148 ;
work in Zanzibar, 182 ; at synods, 424 ;
principal of Kiungani, 237, xxi ; describes
services at Christ Church, 88 ; account of
Masasi, 125, 148, 149 ; letter to Arch-
bishop, 245 ; death, 362, xxv.
Jubilee (Queen Victoria's) at Zanzibar, 239,
240.
Jumbe, 158.
Kachipumo, GranvUle, 222, 225.
Kadamweli, Kate, 100, 361, 362, xxviii.
Kalanje, 168, 310.
Kamungu, L., 305, 423, xxvi, xxix.
Kangati, L., 313, 423, xxviii.
Kanyopolea, W. E., 274.
Kasamba, 281, xxviii ; school opened, xxv.
Kazinde, P., 342, xxviii.
Kelly, Father, visits Mission, 322.
Kenyon, Miss, 284, 437.
Ker, Rev. C. W., 302, 439.
Kerslake, H.. 220.
Key, Rev. Sir J. K. C. and Lady Key at
Umba and Msalabani, 221, 225 ; in
charge of Mbweni, 243 ; at synods, 424 ;
at Pemba, 370-373 ; at Zanzibar, 354 ;
resigns, 372 ; goes out again, 373.
Kibanga, makes peace, 93 ; defeats the
Zigua, 100 ; visited by Bishop Smythies,
199 ; at war with Kimweri, 199.
Kibwana, Charles, 189, 190.
Kichwele, 368, xxiv.
Kigongoi, 319, 323, xxvii, xxix.
Kilimani, 242, 366, xxiv.
Kimweri, 54 ; visited by Alington, 54-57,
55, xvii ; death, 57 ; successor at war
with Kibanga, 204 ; visited by Bishop
Smythies, 196-198.
King, Dr., at Bishop Smythies' consecra-
tion, 150.
King, Walter, 364-
Kirk, Sir J., on the Zambezi, 17 ; visits
Mission at Chibisa's, 40 ; in Zanzibar, 52 ;
action against slavery, 397, 398.
Kisbey, W. H., 326-329, 424.
Kisimbani, 371.
Kiungani bought, 51, xvi ; occupied by
girls, 51 ; by boys, 51 ; becomes theo-
logical college, 52, xvi ; chapel opened,
53, xvii ; cemetery consecrated, 94, xviii ;
last visit of Bishop Steere, 141 ; Steere
Memorial Studies built at, 237, xxii ;
recruited from mainland, 363 ; industrial
INDEX
443
exhibition, 247, xxiii ; theological branch,
237, xxi ; work at, 179, 233 ; school
chapel enlarged, xxii ; Geldart's work,
209 ; visited by Sultan Ali, 245, xxiii ;
progress noted by Maples, 247 ; death of
principal, 362 ; new principal, 362 ; work
at, 363 ; " At Home " Jubilee, 378 ;
reason of less numbers, 363.
Kizara, 319.
Knowles, W., 210.
Korogwe, opened, 226-228, xxiii ; visited by
Bishop Smythies, 228 ; first converts
baptized, 227, xxiv ; church consecrated,
325, 327, XXV, xxvii ; progress of work
since, 325 ; Rev. W. H. Kisbey, 326-329 ;
women's work started, 328, xxvii.
Kota Kota, 158 ; under Rev. A. Sim, 279,
280, xxiv ; New church dedicated, 294 ;
first baptism, 280, xxiv ; under Rev. J.
Wimbush, 281 ; under Rev. A. J. Douglas,
298 ; hospital, 298, xxvii ; church built and
consecrated, 294, xxvi.
Kwa Kibai, 229, 230 ; sends to ask for
teacher, 229.
Kwa Mwandu, 326, 328.
Kwilindi, 301.
Languages, African, 342 ; Swahih, 47 ; Dr.
Livingstone on study of, 64 ; Dr. Steere's
work on, 63-66 ; the language of African
theology, 342, 343.
Lavender, J. M., 433.
Lawson, G. M., 213.
League of Associates, 373, xxvi.
Lay workers, 75, 81, 349.
Lebombo, Bishop of, ordains, 364.
Lepers, 359.
Ley, Dr., at Magila, 200, 209, 213, 433.
Lightfoot, T. F. (afterwards Archdeacon),
11, 41, 162.
Likoma, headquarters at Lake, 152, 153,
xxi ; reached by the C. /., 137 ; stone
church begun, 162 ; dispensary, 285 ;
Easter, 1892, 165 ; first celebration at
Chizumulu island, 161 ; Bishop Smythies'
fourth visit, 161, xxiii ; fires at, 166,
xxiii ; gives title to Bishopric, 167 ;
Bishop Smythies' fifth visit and last visit
to, 164, xxiii ; hospitals, work at, 284,
285 ; conferences at, 174, 282 ; Bishop
Hine at, 281, 293, xxv ; Retreat and first
conference at, 282, xxv ; Bishop Trower
at, 294 ; temporary church dedicated,
xxv ; cathedral, xxvi ; building, 295,
297 ; dedicated, xxvii ; bells hung in
cathedral, 297, xxviii ; first certificates
given to women teachers, 310, xxvii ;
permanent hospital dedicated, xxvii ; 690
communicants at Cathedral, xxvii ; 92
baptisms, 361, xxviii.
Likwenu, house built, xxviii.
Limo, Petro, 205 ; at Magila, 205, 206,
228, 229, xxiv; speaks at anniversary in
London, 212 ; ordination, 213, xxiv ; in
Zanzibar, 253 ; presides at native con-
ferences, 324 ; at Mkuzi, 319, 320 ; at
Korogwe, 327, 423, 424.
Lindi, 113, 172, 336, xx.
Lip ring, 16.
Liquor traffic in Africa, 248, 249.
Lister, H., at Magila, 226 ; at Korogwe,
227 ; at Mkunazini, 349 ; in Pemba,
369, 435-
Little boys' home at Mkunazim, 107, 233 ;
Miss Mills becomes head, 366. {See
KiUmani.)
Livingstone, Dr., working for L.M.S., 3 ;
appeals to Universities, 3, 4, xv ; meets
Mission at Zambezi and leads them to
Shire Highlands, 15-24 ; disarms slave-
dealers, 22-24, XV ; visits Mission at
Chibisa's, 40 ; death and funeral, 73, 74,
xvii, xviii ; jubilee of, Senate House
Meeting, 375-377-
Locust famine at Magila and elsewhere, 316,
317, xxiv.
London, H.M.S., 401-404.
London, Bishop of (Creighton), 373.
Lowndes, W. D., 190.
Lozi, 300, xxviii.
Lucas, W. V. 439.
Lujenda River, in.
Lumanga's, 187.
Lungwena, 305.
Lutheran Mission in Western Usambara,
321, 325-
Luwatala, 330, 338, 340.
Lyttleton, Hon. A., opinion of Missionaries,
315.
Lyra, sailing of with Mission party, 11,
Mabruki, Francis, baptized, 50 ; sent to
Magila, 68 ; again, 92 ; fall, 99, 100 ;
later years and death, 361.
Machemba, 118; visited by Bishop
Smythies, 175 ; defeats Magwangwara,
181 ; C. SuUmani buried at, 185.
Machina, Daudi, 423, 424; farewell to Bp.
Smythies, 330 ; ordination, 330, 346, 364,
xxv, xxvi (priest) ; at Mkoo, 330;-; mar-
riage, 330 ; work of, 330-342 ; ministers
to whole neighboiurhood of Masasi during
native rising, 338-342.
Mackay, M., 372, 424.
Mackenzie, Bishop, 2 ; goes to Natal, 3, 7 ;
appointed head of Mission, 6 ; consecra-
tion, 10, XV ; reaches Rovuma, 15 ;
ascends the Shire, 18, 21 ; supports
Livingstone against slave dealers, 22-24 ;
slaves given to, 24, xv ; battle between
Nyasas and Yao, 25 ; at Magomero, 25-
30 ; last journey, 30-34 ; illness and death,
34. 35, xvi ; compared with other Bishops,
257 ; pastoral staff, 20 ; first cross on grave,
36 ; will, 36 ; grave at Chiromo conse-
crated, 46 ; visited, 303 ; given to EngUsh,
303 ; church built there, 304, 305, 416,
xxviii.
Mackenzie, Miss Anne, joins Mission, 7 ; at
Cape Town, 10, 11 ; goes up Zambezi and
returns, 36 ; founds Mackenzie Memorial
Mission, 36.
McLaughlin, Miss, 160, 166.
Madan, A. C, 248, 362, xx ; at synods, 254,
424.
Madudu, Wilfnd, 226.
Maftaa, Dallington, loi.
Magazines, African : Bonde, Swahili. Kiun-
gani, 258 ; Central Apica, first number of
444
INDEX
149, XX ; first of Children's Tidings (now
csilled African Tidings), first issued, xxi. 1
Magila begun by Rev. C. A. Alington, 54-58,
xvii ; visited by Bishop Tozer, xvii ; L.
Fraser, 57, xvii ; Rev. R. L. Pennell, 58,
xvii ; visited by Rev. O. Handcock, 58 ;
reoccupied 1872, 68-70 ; reoccupied per-
manently, 91-94, xix ; baptism of fourteen
converts, 100, xix ; Zigua invasion, 100 ;
Farler Archdeacon, 106 ; stone church, 189,
190, XX ; gains confidence of natives, 193,
XX ; troubles with coast people, 193 ; first
medical man at, 193 ; Bishop Smythies
visits, 195-200 ; Bishop Hannington at,
198, xxi ; church consecrated, 200, xxi ;
arrival of Sisters, 201, xxii ; two fires,
203, xxii ; Masai raid, 204 ; Bishop
Smythies gives absolution, 212, xxiii ;
last visit, 213 ; tornado, 204, xxii ; ordi-
nation of Petro Limo, 2T3, xxiv ; sub-
stations, 206 ; famine, 316, 317, xxiv,
xxvl ; visited by Bishop Richardson,
316 ; native conferences, first conference,
203, 324, xxiv ; Archdeacon Woodward's
work, 321 ; Bishop Hine at, 319 ; change
of name, 321, xxviii ; kept fortieth anni-
versary, 325.
Magomero, 23 ; settlement at, 24, 26, xvi ;
daily life at, 27 ; church begun, 28, xvi ;
abandoned, 37, xvi ; visited by Rev.
W. P. Johnson, 135 ; Mr. Burrup, Dr.
Dickinson, and Mr. Clark arrive at, 29,
xvi ; death of Rev. H. de Wint Burrup
and burial at, 35, xvi.
Maguire, Fort, 295.
Magwangwara, 112 ; raid Masasi, 122-124 ;
visited by Rev. W. P. Johnson, 138 ; by
Bishop Smythies, 155 ; by Rev. G.
Swinny, 153 ; revisit Rovuma, 173 ;
defeated, 181 ; revisit Masasi, 337 ; pre-
sent tusk to Bishop Maples, 282 ; under
the Germans, 182.
Majaliwa, Cecil, 177; at Chitangali, 177,
xxi ; first native priest, 182, xxiii ; at
Mwiti, 186, 330; letter to Rev. F. R.
Hodgson, 177 ; Bishop Smythies' account
of, 330 ; transferred to Mbweni, 423,
424.
Majembe, 340.
Makanjila, 130 ; makes peace with Mataka,
131 ; asks for a teacher, 156 ; seizes
W. P. Johnson, 160.
Makins, Brother, 350.
Makololo, 20, 31, 37, 38, 303-
Makonde, 112 ; explored by Maples and
Goldfinch, 120 ; Bishop Smythies' ac-
count, 186.
Makuas, 112, 117, 120, 174, 341.
Malindi, 288, 300, 301, xxvi ; hospital
opened, xxviii.
Malisawa, Rev. Eustace, 282, 293, 313, 423,
xxvi, xxviii.
Malo, 30, 36.
Manganja, 19.
Mangoche, 301, xxvii.
Mann, Miss N. L., 437.
Mapindu, Marion, 107.
Maples, Bishop, 97, 260, xix ; ordained
priest, 97, xix ; at Masasi, 118, xix ; visits
Machemba and Newala, 118 ; visits Meto
120, 12 T ; opens Masasi Church, 122, xx ;
at Magwangwara raid, 122, 176 ; at Nyasa,
155; made Archdeacon, 157, 269; at
Likoma, 269 ; consecrated Bishop, 270,
xxiv ; last journey, 271, xxv ; death and
funeral, 273, 274 ; recollections of Bishop
Steere, 145-147 ; reminiscences, 275 ;
pastoral staff of, 281, 282.
Margesson, W A., 436.
Marriage of native Christians, 382, 383.
Marsh, R. H., 438.
Masai, 204, xxii.
Masasi occupied, 114-126 ; first baptisms at,
119, xix ; John Swedi sent, 120 ; new
church opened, xx, 122 ; raided by Mag-
wangwara, T22-I24, 173, XX ; in charge of.
Rev. H. H. Clarke, 170 ; abandoned, 173,
XX ; visited by Bishop Smythies, 174 ;
women's work at, 329-342, 334, xxvii ;
destroyedin native rising(i9o6), 337, xxvii;
foundation stone of church laid, 335 ;
native clergy hold post, 338-340, xxvii ;
Archdeacon Carnon returns, 340, xxvii ;
visits of Bishop Hine, 341 ; new church
opened, 342 ; ordination first Makuas,
342, xxviii.
Mataka visited by Bishop Steere, 113, 129
sends for a teacher, 130 ; visited by Rev.
W. P. Johnson, 131, xx ; by Bishop
Smythies, 158 ; later, 306.
Ma tola, 1x8 ; begs for Missionary, 120
receives refugees from Masasi, 123, 173 ;
interprets sermons, 171 ; becomes catechu-
men, 172, 176 ; baptized, 331 ; death,
332, xxv.
Matola the younger, 340.
Matop6, 153, 160, 302 ; fire at, xxi.
Matuka, Bamaba {see Nakaam), 176, 179,180,
Ma via, 112.
Maviti, 112, iig, 120.
Mayuyu, 329.
Mbame's, slavers disarmed, 23.
Mbweni bought, 53, xvii ; freed slave village,
82, 95 ; girls' school opened, xviii ; last
visit of Bishop Steere, 141 ; first celebra-
tion at St. John's, 149, xx ; work at, 233-
236 ; industrial wing opened, 239, xxii ;
St. John's Church, 243 ; Archdeacon
Griffin in charge, 367 ; Sir J. Key at, 243 ;
later work at, 368 ; reasons for shrinkage
of population, 368.
Mdoe, John B., 423 ; deacon, xxv.
Medical Board, 381.
Medicine men, no, 338.
Meinhof, Pastor, visit of, 321.
Meller, Dr., 27.
Mercer, Rev. W. M., 224, 233, 254.
Mhesa, 321.
Milanje, 19.
Mills, Miss D. Y., 106, xx ; at Mkunazini,
108, 233 ; at Kilimani, 242, 323, 366 ;
returns to England, 366 ; works at office,
367.
Misozwe, 219, xxi ; visited by Bishop
Smythies. 219, 221, 230, xxii ; residence of
Rev. H. W. Woodward, 220, xxi ; school
under native teacher, 222 ; Padre Sehoza
at, 318, xxvii ; later work at, 319.
Miwa, 186.
Mkandu, Yustino, 342, 423.
INDEX
445
Mkono, Vincent, 54, 96.
Mkoo, 330.
Mkunazini, occupied, 95, xix ; hospital work
at, 108, 233 ; changes at, 347.
Mkuzi founded, 217, 219, 231, xx ; new
Church at, 224, xxiii ; first five catechu-
mens made at, 218, xxi ; attacked by
Wa-digo, 218 ; entertains Bishop Hanning-
ton, 198 ; under Rev. H. Geldart, 210 ;
a page from the records, 223 ; Padre Limo
in charge, 319, 320 ; later work at,
327.
Mkwera, 187.
Mlangwe, 303.
Mlinga, 218-222, 220, xxi.
Mlozi, 280, XXV.
Mluluka, 305.
Moffatt, Brother, 424, 437.
Mohammedan idea of atonement, 93 ; com-
petes with Christianity, 103, 104, 131, 132;
discussion with Miss Allen, 105 ; influences
Makanjila, 131 ; opposition, 231, 384 ;
persecution of Christians, 241 305 ; at
Kota Kota, 281 ; work among, 359 ;
converts, 381.
Mombasa, 356.
Monk, W., 5.
Morambala, Mt., 19, 40, 45.
Moss, Henry, 92, 93, xviii.
Mpalila, Gilbert, xxix.
Mpimbi, 303.
Mponda's, 294, 301, 302 ; station opened at,
XXV.
Msalabani (see Magila).
Msaraka, 225, xxii.
Msigala, Kolumba, 330, 423.
MsimuUzi, 238, xxii.
Msomba, opening of college, 291, xxvi.
Mtembwe, 302.
Mtoka, H. S., reader, 187 ; ordination,
318, XXV ; work of, 331 ; death, 331,
xxvi.
Mtonya, 308-310, xxvii.
Mtua, 171, 172, 176, XX.
Mvenya, Arthur, 285, 314.
Mwebali, 224.
Mwembe (see Mataka's),
Mwera Forest, 128.
Mwiti, 330, 340.
Mzimba, Francis, 423, xxviii.
Nakaam, Barnaba, father of Rev. Y.
Abdallah, chief of Chitangali, 180, xxii ;
confirmed, 180 ; interprets Bishop's
charge, 181 ; settles difierences with
Germans, 186 ; later, 330, 331, 336.
Namalowe, F. Reuben, 331, 342, 423,
xxviii.
Namizimu, 301.
Nasibu, Henry L. E., at Misozwe, 222 ; at
Mkuzi, 224 ; at Korogwe, 227 ; resigned
work with Mission, 228.
Native conference at Magila, 324.
Native ministry. Bishop Tozer begins with
sub-deaconS; 52 ; first deacon, 106 ; first
priest, 182, 183 ; education for, 293 ;
additions to, 318 ; training of, 423 ;
difi&culties, 314.
Ndegele, Charfie, 171, 172.
Nelson, Miss, 367.
Newala, 118-120, 170-188, xix ; receives
refugees from Masasi, 123 ; in charge of
Revs. C. Janson and Goldfinch, 171, 173,
XX ; visits of Bishop Smythies, 174, 175,
179, 187, xxi, xxii ; conference, 174 ;
moved to Makonde plateau, 330 ; work
at, 329-332.
Nichols, E. J. A., 332, 333.
Ng'ambo, 254, 357-359. 387, xxvii ; dispen-
sary at, 362.
Ngaweje, Silvano, 423, xxvi.
Njewa, Benedict, 331, 342.
Nkwazi (see St. Andrew's), 424, xxviii.
Nyasa, 127-137, xx ; under British protec-
tion, 265 ; women begin work in, 160 ;
xxii; Ows^Haunched, 261, xxiii; Bishop-
ric founded, 167, 263 ; work in, 279-315.
Nyungu, no.
Office moved to Dartmouth Street, 373,
XXV ; work at, 374.
Oxford, first meeting at Sheldonian, 4, xv ;
gives Bishop Steere, D.D., 102.
Pachia, ordination at, 51.
Pakeman, Miss S. A., 51.
Palmer, Dr. E. S., 435.
Pambili, 103.
Pangani, Rev. H. A. B. Wilson died here,
148.
Parsons, Nurse, 311.
Partridge, Harry, 288, 289.
Patrons for children, 366 ; for elder people,
366.
Pearse, F., 323.
Pearson, H. M., 168.
Pemba, the clove island, 369, xxv ; Rev.
Sir J. Key goes there, 370 ; abolition,
how worked, 370 ; first stone house, xxvii ;
and church, 371 ; Boys' Home, 350, xxvii ;
shamba at Mkoani, 373, xxix.
PenneU, R. L., at Kiungani, 51, 53 ;
visits Magila, 58, xvii ; translations, 67 ;
death, 67, xvii.
Penney, W. H., 140.
Pesa, Abdallah, 171.
Petrie, Dr., 148, 193, xx ; ascends Mlinga,
220.
Philipps, J. G., at Kota Kota, 294 ;
ordiaation, 282 ; at Mponda's, 288, 301 ;
death, 302, 303.
PhiUips, O., 432.
Phillips, Miss, 347.
Piercy, W. C, 298.
Pioneer, The, i6-ig, 30.
Plague (see Zanzibar).
Pollard, C. S., 177, 178.
Polygamy, 172, 187, 237, 381.
Portal, Sir Gerald, 244, 245.
Porter, W. C, 122-126, 176, 182, 186, 332-
340.
Portuguese buy slaves, 388 ; insult British
flag, 160 ; suppression on south-eastern
shores of Nyasa, 265 ; give leave for
village schools, 303, xxvii.
Printing begun by Dr. Steere, 65 ; at
Kiungani, 95 ; by Miss Bashford, 108 ;
at Likoma, 284 ; on steamers, 289.
Prior, E. H. T., at Kiungani, 362.
Procter, L. J., 7 ; attacked by slavers
446
INDEX
30 ; head of Mission after Bishop's death,
36 ; returns to £ne!land, 40, xvi.
Radford, C, 435.
Railway in Usambara, izi.
Rain-making, 305.
Ramadhani, 365.
Randolph, E. S. L., 91, 95, 96, 102,
xviii.
Ransome, W. G. A., 372, 439.
Released slaves, under Bishops : 85 by Dr.
Livingstone, 23 ; given to Bishop Mac-
kenzie, 24 ; five boys and nine girls given
to Bishop Tozer, 50, xvi ; in 1877, T02 ;
village at Mbweni, 95, 366 ; at Pemba,
371 ; a diminishing quantity, 410.
Retrenchment, 369.
Rhodesia, third Bishopric in, 377-
Richardson, Bishop, consecration, 270 ;
arrives in Zanzibar, xxv, 346 ; first ordina-
tion, 346 ; visits to Rovuma district, 331 ;
to Usambara, 325 ; conference and sjoiod,
346 ; starts work in Pemba, 350 ; re-
signation, 352, xxvi ; Canon of Cathedral,
355.
Riddell, C. S. B., at Magila, 198 ; itiner-
ating, 200 ; death, 200, 201, xxi.
Ripon, Bishop of, proposes resolution, 376.
Roberts, C. W., 349.
Rovuma, ascent attempted, 16, 18, xv ;
district described, iii ; visited by Bishop
Steere, 113 ; by Bishop Smythies, 156 ;
Bishop Smythies' seventh and eighth
visits, 186, 187 ; Bishop Smythies' ninth
visit, 187, xxiii, xxiv ; later, 329, 333-
341.
Rowley, H., joins Mission, 15, xv ; left at
Chibisa's, 19 ; at Magomero, 27 ; returns
to England, 40, xvi ; writes first History
of Mission, 345.
Royston, Bishop of Mauritius, visits Zan-
zibar and holds several confirmations,
149, XX.
Sahera, Acland, 92, 104, 193, xviii.
Saidi, John, 423.
St. Andrew's, Nkwazi, 293, xxvii.
St. Andrew's, Kiungani (see Kiungani).
St. Bartholomew's Day, 50, 94, 153, 342.
St. Katharine's, Zanzibar, 347, xxvi.
St. Mark's, Mazizini, 352, 363-365, xxvii.
St. Michael's, Msomba, 291-293, xxvii;
brick church dedicated, xxviii.
St. Monica's, Zanzibar, 348, xxviii.
Salfey, J. C, joins Mission, 148 ; at
Magila, 193, 211, xxiii ; ascends Mlinga,
220 : at synod, 425 ; goes to S. Africa,
211.
Sani, 299, 300, xxvii.
Schofield, Miss, 284, 437.
Scotch Missionaries help Rev. W. P. John-
son, 131 ; nurse Mr. Swinny, 157 ; Frere
and Alley, 164 ; Dr. Laws at anniversary,
262.
Scudamore, {I. C, 7 ; at Cape Town,
10 ; drills boys, 27 ; attacked by slave
dealers, 30 ; death, 39,. xvi.
Sehoza, Samuel, ordained deacon, 318, 319,
379, 423, 424, xxiv, xxv.
Selwyn, Bishop, sermons at Cambridge, 2, 3
XV.
Semgogo, 218.
Semkali confirmed, 216.
Semng'indo made deacon, 424, xxix.
Service discontinued in old Consulate Chapel
and held in Town School, xix.
Seyid Barghash, death of, 240, xxii.
Seyiti, Denys, 368, 424, xxiv.
Shangani, 48, xvii.
Sharpe, Miss A., 336-338, 347.
Shaw, Miss F. J., 255.
Sherrifi, G., at Nyasa, 154 ; captain of C. /.,
157 ; at Cape Town meeting, 162 ; death,
164, xxiii.
Sherriff, the George, 272.
"Shire River, entered by first party, 18 ;
steamer goes up, 137 ; schools on, 302,
xxvii ; burial of Bishop Mackenzie by
the, 35, xvi ; burial of Mr. Scudamore
by the, 39 ; burial of Dr. Dickinson
by the, 39, xvi.
Sim, A. F., life and work, 279, 280, xxiv,
xxv ; on Bishop Maples' death, 274.
Sims, George, 332, 436.
Simpson, T. C, 330-332, 435-
Sisters' work at Magila, 201, 211, xxii, xxiii.
Slave dealers disarmed, 23 ; kUl Hartley,
73 ; Portuguese and Arab, 78 ; extermi-
nated in B.C.A., 280 ; their methods, 78.
Slave market described by Sir B. Frere, 80 ;
closed, 82, xviii ; bought, 83, xviii ; grant
by H.M. Government, xxi.
Slavery, its history, 76 ; African, 387 ;
England joins in, 388 ; public opinion
aroused against, 389 ; edicts against, 390 ;
the Vienna declaration, 391 ; congress
at Verona, 391 ; British and French
treaty of 1831, 391 ; treaty of 1841,
392 ; U.S.A. aboUsh it, 392 ; the Berlin
Act, 392 ; East African trade, 394 ;
carried on by the Africans themselves,
77 ; domestic, in Zanzibar, 79, 395 ;
agreement with Imam of Muscat, 395 ;
export from Africa forbidden, 397 ;
Sultan Majid's decree (1863), 397; Sir
Bartle Frere's Mission, 397 ; Sultan
Barghash's treaty, 397 ; decrees, 398 ;
Khalifa's treaty, 399 ; slaves freed by the
I.B.E.A. Co., 401 ; the trade by sea, 401 ;
the blockade service, 401 ; death of Brown-
rigg, 404 ; in Zanzibar, 406 ; a slave raid
described, 78 ; edict of abolition of legal
status, 408.
Smith, Consul, on slavery, 387.
Smith, E. B. L., 175, 177, 186, 284.
Smythies, Bishop, early history, 149, 258-
260 ; consecration, 149, 150, xx ; reaches
Zanzibar, 150, 232, xxi ; visits Magila,
195-200, 213, xxi ; visits Kibanga, 199 ;
during German disturbances,2o6-209, xxii;
preaching tour in Usambara, 228, 229,
xxiv ; at Korogwe, 228 ; visits Rovimia
station, 174, 179, 186, J87, xxiv ; first
and second visits, retreat and conference
at Newala, 174. i76, 187, xxi, xxii;
visits to Nyasa, 153, 156, 158, 162,
xxii ; fifth visit to Newala, 179, xxii ;
dedicates C. /., 136, xxi : visits Mag-
wangwara, 155 ; discovers sources of
INDEX
447
Rovuma and Lujenda, 153 (note), xxi ;
separates the diocese, 167 ; at anniver-
sary (1892), 262 ; at Folkestone Church
Congress, 263 ; at Berlin, 264,'265, xxiii ;
sync^s in Zanzibar, 253, 424, xxiv ; last
days and death, 253, 265-267, xxiv ;
appreciations, 257, 267 ; memorial,
355-
Society of the Sacred Mission, 321.
Songolo, Arthur, 50, 51, xvii.
Songolo, Ackworth, 193.
Sonjela, 155.
Southwark, Bishop of (Talbot), 375, 376.
Sparks, C. J., 209-211, 224, 437, xxiii.
Speare, Samuel, history, 70-72 ; at Mbweni,
53 ; Magila, 57, 68, xvii ; return and
death, 73, xviii.
SpurUng, H. W., 336, 424-
SpvuT, Brother, 292.
Stanley, H. M., 105, xix.
Status of Missionary Bishops, 412-420.
Steamers (see Charles Janson and Chauncy
Maples).
Steere, Bishop, history, 60-62 ; volunteers
temporarily, 43-46, 62, xvi ; studies Swa-
hUi, 63-66 ; returns to England, 65, xvii ;
goes back to Africa, 66, xvii ; addresses
party going to Magila, 68 ; consecration,
74, xviii ; reconstitutes Mission, 75 ;
preaches on slave market site, 84 ; builds
Christ Church, 84-90 ; returns to Zanzi-
bar, 91, xviii ; takes Rev. J. Farler
to Magila, 92, xviii ; visits Mataka's, 113,
xviii, xix ; daily work, 97 ; at Mbweni, 98 ;
founds Masasi, 113-117, xix; marches
to Mataka's, 127-130 ; visits England,
loi, xix ; Oxford confers D.D., 102 ;
returns with Miss Thackeray, 102, xix ;
In Zaramoland, 130, 131, xx ; last visit to
England, 138 ; sermon at anniversary,
139 ; last days and death, 138, 139-144,
XX ; translations, 142 ; character, 145 ;
counsel on various matters, 146, 147 ;
compared with other Bishops, 257.
Stevens, Miss, 367, 436.
Subdiaconate, revival of, 52, xvii.
Sudi, Peter, 378.
Sulimani, Charles, 172, 183-186.
Sultan Khalifa, edict issued by, 245, xxiii ;
death, 245, xxiv ; Sultan Ali, death, 252 ;
Sultan Hamid, death of, 351, xxv.
Susi, David, brings Livingstone's body to
England, 73, 74 ; at Zanzibar, 94 ;
catechumen, 150, xxi ; baptized 150, xxii ;
death, 151.
Suter, W. B., 301.
Swahili, the language, 47 ; studied by
,; Steere, 63-66 ; Mattins first said in Christ
\ Church, 87, xix ; Liturgy first used, 106 ;
^ dictionary, 63 ; language of African
theology, 342.
Swedi, John, 423-425 ; baptized, 50-52,
xvi ; at Magila, 68, xvii ; at Zanzibar,
96 ; at Mbweni, 96 ; subdeacon, 52, xvii ;
deacon, 106/xix ; at Masasi, 120 ; Mkuzi,
218 ; at Livingstone Jubilee, 378.
Swinny, G. H., 153-158 ; visits Mag-
wangwara, 157 ; death, 158, xxU, 436.
Swinny, Mrs., death, 154-158, 436.
Synods of Zanzibar, first, 237, xxi ; second,
253, xxiv; third, 346, 435, xxv; fourth,
425, 431, xxvi.
Synodical action, 423-430.
Synod and conference, 381, xxlx.
Taylor, T. L., 186, 433.
Temperance Society in Zanzibar, 109.
Thackeray, Miss C. D. M., 102 ; at Mbweni,
233 ; gives industrial wing, 239 ; retires,
367 ; at Livingstone Jubilee, 379, 432.
Theological College {see St. Andrew's, St.
Mark's, and St. Michael's),
Tomes, W. E., 335, 341.
Tornado at Zanzibar, 66 ; at Magila, 204,
Townsend, Miss M. C., Ufe and work, 250 ;
at Magila, 202.
Tozer, Bishop, early life, 43 ; appointment
and consecration, 43, xvi ; reaches Mis-
sion, 40 ; moves to Mt. Morambala, 44,
45, xvi ; consecrates Mackenzie's grave,
45, xvi ; removes to Zanzibar, 46 ; leaves
for England, 51, xvii ; visits Magila, 58,
416, xvii ; in England, 67 ; returns from
England, 66, xvii; leaves for Seychelles,67,
xvii ; resignation, 67, xviii ; consecrates
Bishop Smythies, 150 ; death, 257, 374,
xxvi.
Tozer, Miss H. R., xvi ; sails for England,
51, xvii ; lands in Zanzibar, 66, 431, xvii.
Traction engine, 109.
Translations by Dr. Steere, 63, 98 ; Mr.
Pennell, 67 ; in Swahili, 67, 253, xxii ;
In Bondei, 206 ; by Mr. Madan, 248, 253 ;
by Rev. W. P. Johnson, Nyasa and
Yao, 284, 311, xxvii ; Prayer Book,
xxviii.
Travers, D., 149 ; in Usambara, 195 ;
with Bishop Smythies at his death, 267 ;
Secretary of Mission, 421, 424.
Trower, Bishop, 294-296, xxvi ; consecrates
St. Paul's Church, Fort Jameson, 306.
Tucker, Bishop, visits Zanzibar, 248, xxiii.
Turner, Miss F. E., 166, 434.
Tyrwhitt, C. R., 284, 424, 435.
Uganda, a boy in, loi ; Bishop Hanning-
ton, 199 ; Bishop Hannington at conse-
cration of cathecual, 356.
Umba founded, 103 ; Yorke's work at, 107 ;
Wilson's, 216 ; chief confirmed, 216 ;
regular services ceased, 217-222, xxiv ;
church dedicated, 221, xxii ; worked from
Mkuzi, 224 ; abandoned, 231.
Usangu, Bishop Smythies' visit, 158 ;
station founded, 168, xxiv ; Yohanna
Abdallah sent there, 169 ; work at, 307-
310 ; church built and consecrated, 308,
xxvi.
Universities appealed to by Livingstone,
3 ; committees formed, 4.
Usambara, 53,316 {see Bond6, Magila, etc.).
Usufu, Danieli, 331, 364, 423, xxviii.
ViHiLi, 202.
Vuga, 54, 229, 325,
Wadigo, at war with Bondeis, 194.
Walker, Miss, 323.
Waller, H., lay superintendent, 7, 27 ;
at Cape Town, 10, 11 ; fights Yao, 25
448
INDEX
leaves released people with Kapene, 40 :
takes others to Cape Town, 41, xvi ;
death, xxv.
Wallis, F. A., at Mkuzi, 218, 223 ; at
Wilson's death, 217 ; at synod, 424 ;
returns home, 211, 224.
Ward, Miss G., 347, 436.
Warminster, 97.
Wathen, P. M., 180, 433.
Webster, W. G., 319, 437.
Weigall, S., 175. 176, 433-
Wells-Tozer Fund, 51.
West, A. N., 83, 432, xviii.
Weston, Bishop, early history, 369, 380 ;
joins Mission, 369 ; at Kiungani, 366 ; at
St. Mark's College, 363-365 ; Chancellor
of Cathedral, 381 ; at Cambridge Jubilee
meeting, 376 ; consecration, 381, xxviii ;
enthroned, 381, xxix.
Weti, made seat of Mission in Pemba, 370,
371, 372, xxviii (see Pemba).
Whitbread, Nurse, 362, 363, 435.
Whitty, T. R. S. F., 140 ; at Umba, 217 ;
at Misozwe, 219, 433.
Wilberforce, Bishop Samuel, helps to
start Mission, 5 ; sermon at Canterbury,
8 ; at anti-slave-trade meeting, 80 ; helps
to choose Bishop Tozer, 43.
Wild beasts, 292, 307, 308.
Williams, F. J., 107, 432.
Williams, H., 436.
Williams, Joseph, 97, xix ; at Masasi, n8,
xix ; at Nyasa, 158 ; opens station at
Chizumulu, 161 ; at Pesa's, 172 ; last
journey, 271 ; death, 273, xxv.
Wilson, H. A., 148, 216, 217, xx.
Wilson, G. H., 293.
Wimbush, J., 168. 282 ; at Kota Kota,
281.
Witchcraft, 311-313, 236.
Women, status of, 236.
Women, work among, 253, 347, 348.
Women workers, first arrive, 51, xvl.
Wood, J. S. C, 178, 433. xxi.
Woodcock, T. P., 375.
Woodward, H. W., 91, 253, xviii ; at
Magila, 212, 213 ; joins ' Sacred Mission,'
213 ; Misozwe, 219, 229, xxi ; at mission-
ary conference, 213 ; at Sehoza's ordina-
tion, 318 ; at the synods, 424 ; invalided
and returns to Magila, 321 ; subsequent
work there, 322.
Woodward, Miss M. E., 160, 166.
Yao, the, 21 ; conflict with Manganja,
21-25 ; defeated at Magomero, 24, 25 ;
confidence won, 112, 165 ; visited by
Bishop Steere, 113 ; their home in
Rovuma district, 118; intelligence, 118;
Yao Prayer Book, 311 (see Unangu).
Yorke, C, 97, xix ; at Umba, 105 ;
ordained deacon, 106; death, 107, xxi;
first convert, 107.
Zachary, F. E., 332, 440.
Zambezi, the great meeting, 5, 6 ; entered
by Missionaries, 16-18 ; xv ; re-entered
with C. /., 136 ; improved communica-
tion by means of, 157.
Zanzibar, Bishop Tozer and Dr. Steere
arrive, 46, xvi ; headquarters, 46 ; Sul-
tan's power, 47 ; first service, 48, xvi ;
cholera, 52, xvii ; hurricane, 66, 67 ;
five boys presented, 48, xvl ; mission
of Sir B. Frere, 81, xviii ; remove
to Shangani, 48, xvi ; slave market
closed, 82 ; bought, 83, xviii ; Christ
Church, 83, 88 (see Christ Church) ;
Christian quarter, 88 ; Bishop Steere re-
turns, 91, xviii ; inhabitants make pre-
sentation, 102 ; daily hfe, 98 ; death of
Sultan Barghash, 240, xxii ; welcome to
Bishop Smythies, 232 ; Queen's Jubilee,
240, xxii ; dispensary built, 240, xxii ;
Sultan Khalifa, 245 ; visit of Bishop
Tucker, 248, xxiii ; hospital, 251, xxiii ;
Sultan All, 252, xxiv ; placed under
British protection, xxiii ; Ng'ambo,
357-359 ; Bishop Richardson, 346 ;
bombardment, 352, xxv ; recent
work, 358-368 ; new house for
ladies, 347, xxvl ; plague, 360, xxvil ;
Bishop Hine enthroned, 352, xxvi ;
Livingstone Jubilee, 378 ; Mazizini opened,
363, xxvi ; Rev. F. Weston appointed
warden, 363; ordinations, 331, 364,
xxviii ; resignation of Bishop Hine, 380,
xxviii; consecration of Bishop Weston,
381, xxviii ; enthronement, 381, xxix ;
synod and conference, 381, xxix ; 11,000
patients treated at hospital. 362, xxix.
Zaramoland, 130, 131, xx.
Zavuza, 226.
Zenana work, 105, 358.
Zerafi, 301.
Ziguas, war and peace, 55, 225, 226 ; work
among, 328, 329.
Ziwani, xxviii, 355 ; Bishop Smythies'
memorial stone, 350, xxvi ; cemetery
consecrated, xxvii.
Zomba, Mt., 21, 294.
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